Table of Contents

Lectures on the Second Coming of Christ

Lecture 1

1 Thessalonians 1

Lectures on the Second Coming of Christ

Lecture 2

Ephesians 1

Lectures on the Second Coming of Christ

Lecture 3

Revelation 12

Lectures on the Second Coming of Christ

Lecture 4

Romans 11

Lectures on the Second Coming of Christ

Lecture 5

Matthew 13

Lectures on the Second Coming of Christ

Lecture 6

On Daniel 2 19-49; Daniel 7

Lecture 1 of 11 on

The Hopes of the Church of God

2 Peter 1.

Introduction

Lecture 2 of 11 on "The Hopes of the Church of God"

Ephesians 1.

The Church and its Glory

Lecture 3 of 11 on "The Hopes of the Church of God"

Acts 1.

The Second Coming of Christ

Lecture 4 of 11 on "The Hopes of the Church of God"

Luke 20: 17.

First Resurrection; or, Resurrection of the Just.

Lecture 5 of 11 on "The Hopes of the Church of God"

Daniel 2.

Progress of Evil on the Earth.

Lecture 6 of 11 on "The Hopes of the Church of God"

Daniel 7: 16-27.

The Two Characters of Evil: Ecclesiastical Apostasy, and Civil Apostasy.

Lecture 7 of 11 on "The Hopes of the Church of God"

Psalm 82.

Judgment of the Nations,

which become the inheritance of Christ and of the Church.

Lecture 8 of 11 on "The Hopes of the Church of God"

Romans 11.

Israel's First Entry into the Land was the Result of Promise.

Lecture 9 of 11 on "The Hopes of the Church of God"

Ezekiel 37.

Israel's Failure and Dispersion; Promises of Restoration.

Lecture 10 of 11 on "The Hopes of the Church of God"

Isaiah 1.

Same subject as the preceding and Manner of its Accomplishment.

Lecture 11 of 11 on "The Hopes of the Church of God"

Revelation 12.

Summing Up, and Conclusion.

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

Preface

Preface to the Second Edition

Introduction

Examination

"CHRIST IN HIS RELATION TO THE CHURCHES"

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

"SEVEN CANDLESTICKS OF GOLD."

THOUGHTS ON CHAPTERS 4 AND 5

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

"THOUGHTS ON THE FIFTH CHAPTER"

70 NOTES ON CHAPTER 4 AND 5

CHAPTER 6

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

CHAPTER 7

115 CONTINUATION OF CHAPTER 7

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

CHAPTERS 8 AND 9

132 CHAPTER 11

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

CHAPTER 12

171 CHAPTER 13

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

CHAPTER 14

CHAPTERS 15, 16

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

CHAPTERS 17, 18

CHAPTER 18

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

CHAPTERS 19, 20, AND PART OF 21

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

CHAPTER 22 [READ CHAP. 21] FROM VERSE 9

Seven Lectures on the Prophetical Addresses to the Seven Churches.

LECTURE 1

273 LECTURE 2

Seven Lectures on the Prophetical Addresses to the Seven Churches.

LECTURE 3

305 LECTURE 4

Seven Lectures on the Prophetical Addresses to the Seven Churches.

LECTURE 5

343 LECTURE 6

Seven Lectures on the Prophetical Addresses to the Seven Churches.

LECTURE 7

APPENDIX

Notes on the Apocalypse gleaned at lectures in Geneva, 1842.

Revelation 1

Notes on the Apocalypse gleaned at lectures in Geneva, 1842.

Revelation 9, 10, 11: 18

Notes on the Apocalypse gleaned at lectures in Geneva, 1842.

Revelation 15, 16

Revelation 19: 11-21

Notes on the Apocalypse gleaned at lectures in Geneva, 1842.

Revelation 20: 1-6

Revelation 20: 5, 6

Revelation 21: 9 - 27; 22: 1 - 5

Reflections upon the Prophetic Inquiry and the views advanced in it

On "Days" signifying "Years" in prophetic language.

On the 1260 days

On the Extended Scope of Prophecy

Scope of Prophecy

The Dispensation of the Kingdom of Heaven

Matthew 13.

The Melchisedec Priesthood of Christ

A letter addressed to -, Parsonstown,

in reply to a tract entitled, "Three Considerations; proving unscriptural the supposition of the personal reign of Christ on earth during the millennium."

Evidence from Scripture of the passing away of the present dispensation.

(1) IS THIS DISPENSATION THE LAST, OR NOT?

(2) WHAT ARE THE CIRCUMSTANCES BY WHICH ANY OTHER IS TO BE INTRODUCED?

Divine Mercy in the Church and towards Israel

The Church

Isarel

Notes on the Revelation

Notes on the Revelation

Revelation 12

CHAPTER 17

245 CHAPTER 18

249 CHAPTER 19

253 CHAPTER 20

257 CHAPTER 21

GRAPHIC 1

GRAPHIC 2

GRAPHIC 3

GRAPHIC 4

The Purpose of God

Introduction

THE CHURCH AND THE JEWS THE RESPECTIVE CENTRES OF THE HEAVENLY GLORY AND OF THE EARTHLY GLORY IN CHRIST.

268 THE REST OF GOD IN THE NEW CREATION BY MEANS OF THE SECOND ADAM

CHRIST THE HEIR - THE CHURCH JOINT-HEIR WITH HIM, THROUGH RESURRECTION

ALL THINGS PUT UNDER THE FEET OF MAN

271 CHRIST AS HEIR RECEIVES THE INHERITANCE IN THE WAY OF PROMISE

THE REJECTION BY THE NATURAL SEED GIVES OCCASION FOR THE INTRODUCTION OF THE SPIRITUAL SEED INTO THE HEAVENLY PLACES AS JOINT-HEIRS.

CHRIST EXALTED IN THE HEAVENS PREPARES A PLACE FOR THE CHURCH, AND CAN FULFIL THE PROMISES MADE TO ISRAEL - MEANWHILE THE CHURCH IS CALLED.

274 AT HIS COMING, HE RECEIVES THE INHERITANCE WITH THE RISEN CHURCH.

THE SAINTS JUDGE THE WORLD.

277 THE KINGDOM OF THE FATHER.

Substance of a lecture on Prophecy

Studies on the Book of Daniel

Preface

Daniel 3-6

Daniel 7

Studies on the Book of Daniel

LECTURE 4

Daniel 8

Daniel 9: 1-19

169 LECTURE 6

Daniel 9: 20 - 27

Studies on the Book of Daniel

LECTURE 7

Daniel 10

Daniel 11: 36; 12: 1, 2

Daniel 12: 2-13

Remarks on a Part of Daniel

Enquiry as to the Antichrist of Prophecy

Signs of Antichrist

Questions of Interest as to Prophecy

1 - THE ANTICHRIST PROPERLY SO CALLED

229 2 - THE FORCE OF "THE LAST DAY" IN JOHN 6

3 - THE ALLUSION IN "THE LAST TRUMP"

1 CORINTHIANS 15: 52

230 4 - LUKE 21 COMPARED WITH MATTHEW 24

Outline of the Revelation

Remarks on the Seven Churches

The Principles displayed in the Ways of God, compared with His Ultimate Dealings

[END OF PROPHETIC - VOL. 2]

Answer to a "Letter to the Brethren and Sisters who meet for communion in Ebrington Street."

Answer to a "Second Letter to the Brethren and Sisters who meet for communion in Ebrington Street."

Introduction

A brief notice of a tract entitled "Remarks on the Seventh Chapter of Daniel"

[END OF PROPHETIC - VOL. 3.]

Remarks on three tracts entitled "Signs of the Coming of the Lord: for whom are they given?"

Introduction

POSTSCRIPT

A few brief remarks on "A Letter on Revelation 12"

Elements of Prophecy, in connection with the Church, the Jews, and the Gentiles.

Brief Analysis of the Book of Daniel

Short but serious Examination of the Fundamental Principles issued by Mr. Gaussen in his book entitled "Daniel the Prophet."

What Saints will be in the Tribulation?

The Rapture of the Saints and the Character of the Jewish Remnant:

Are there Two Half Weeks in the Apocalypse?

________

The Blessing of the Tribes by Jacob

The Coming of the Lord and the Translation of the Church

Brief thoughts on the Apocalypse

Brief Remarks on the Work of Rev. David Brown, D.D., entitled. "Christ's Second Coming: is it Pre-Millennial?"

JND - Prophetic

Prophecy [2]

J. N. Darby

This document may be found online at www.stempublishing.com

You are welcome to freely access and use this material for personal study or sending to other Bible students, compiling extracts for notes etc, but please do not republish without permission.

With the prayerful desire that the Lord Jesus Christ will use this God-given ministry in this form for His glory and the blessing of many in these last days before His coming. © Les Hodgett (contact@stempublishing.com) (2011)

Lectures on the Second Coming of Christ

Delivered at Toronto, Canada.

J. N. Darby.

<11012E> 206

Lecture 1

1 Thessalonians 1

What I would desire to bring before you is, the coming of the Lord as the proper hope of the church, and to shew you that it is constantly, increasingly brought before it as such by the Spirit of God. When once the foundation is laid of His first coming as that which brings personally peace and salvation (and even before it, so far as it is a means of awakening the conscience), the one thing the saints were taught to look for was the coming of the Lord. No doubt the first thing the soul needs to know is the ground of its salvation. When this is known, the Lord Himself becomes precious to the believer; and when the church was in a healthy state, we shall find that the hearts of the saints were altogether set upon Him, and looking for His coming. And now our hearts should understand (as I shall shew you from Scripture was the case then) that the coming of Christ is not some strange speculation, or the advanced idea of a few, but was set before the church as elementary and foundation truth, and formed a part of all their habits and feelings, and mingled itself with every thought. It was and is the keystone of all that keeps up the heart in this solitary place (looking at it as journeying through the wilderness). Thus with a heart full of love for God, and the desire to see Christ, we can appreciate the apostle's prayer for us - "The Lord direct your hearts into the love of God, and into the patient waiting* for Christ." We have not long to wait; and it is worth being patient for.

{*Properly, "the patience of Christ," who is also waiting.}

We shall find, too, that the teaching of Scripture as to Christ's second coming casts wonderful light on the value of His first coming. For His second coming, as it concerns the saints, is to complete as regards their bodies (so bringing them into the full result of salvation) that work of life-giving power Christ has already wrought in their souls, founded on the complete title in righteousness which He has effected for them on the cross. He comes to receive them to Himself, that where He is there they may be also - to change their vile bodies and fashion them like His glorious body. For the saints the resurrection is a resurrection of life, not of judgment. It is a raising in glory, or changing into it by the Lord's power, those that are already quickened and justified. When people, Christian people too, are looking for judgment, and saying with Martha, "I know he shall rise again in the resurrection at the last day," they forget the judgment of the quick - that then is the judgment of this world. They are to be all caught eating and drinking. "Sudden destruction cometh upon them as travail upon a woman with child, and they shall not escape." People do not like that. They put off God's judgment to a vague and indefinite period, when they hope all will be well. They think that then will be decided their final state, they trust, for blessing. There is surely a judgment; but all their thoughts about it are a mistake. The matter is decided now: "He that believeth on him is not condemned, but he that believeth not is condemned already."

207 If we receive the statements of Scripture, all is as simple as possible: that the first coming of Christ to do His Father's will was so complete in its efficacy that they who belong to that first coming, who have part in its efficacy by faith, are forgiven, cleansed, justified, by its virtue; and that when He comes the second time, He comes to bring them to glory. The moment I get hold of the truth that the coming is, for believers, to receive them to Himself, the moment I see that His coming the second time is to bring in the glory - to change us into His own likeness and to have us with Him, it affects everything, instead of being an unimportant thing.

I believe death is the most blessed thing that can happen to a Christian; but it is not the thing I am looking for. I am looking to see Him. He might come to-morrow, or to-night, or now. Do you not think it would spoil all your plans? Suppose you thought He might come, would it not make a difference in your thoughts? You know it would. Suppose a wife expects her husband to return from a journey, do you not think there would be an effort to have everything ready?

Another thing I have found to be specially blessed is, that it connects me with Christ so nearly that I do not think merely of going to heaven and being happy - a vague thought this. Of course, I shall be perfectly happy: surely we shall. The divine presence will shed sure and endless blessing around. But one is coming whom I know, who loves me, who has given Himself for me, whom I have learned to love: and I shall be with Him for ever. Christ becomes personally more in view, more the object of our thoughts. Nothing is so powerful as Scripture for everything. It deals with the soul in the power of divine light. It reveals Christ, bringing the heart's judgment into His presence. It convicts every thought of the heart, shewing what it is in truth.

208 There are three ways in which Christ is pointed to in Scripture: on the cross at His first coming; He is sitting on the right hand of God; and He is coming again. In the first, He has laid the foundation of that which I have in Him: the foundation was on the cross. And now that He is sitting on the right hand of God, He has sent us the Holy Ghost the Comforter while awaiting His return, giving to those in whom He dwells the full certainty of faith as to the efficacy of His work and their own redemption. God's love and their own adoption thus lead them to desire with ardent hope His coming again.

Having thus given a general idea of the place Christ's coming holds in Scripture, I will take a few passages in different parts of the word, without going fully into them now, to shew that it is the great truth of Scripture hope, and that all the thoughts, feelings, hopes, interests of God's children are connected with it - that not only it is not a false idea, but that it is not rare or strange, but enters into the whole structure of Christian feeling.

Thus 1 Thessalonians 1: 9, 10, "For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; and to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come." Here we find that the world was talking about this expectation of the Christians: so sure was their expectation and so strong the influence which it exercised on their conduct. They (the disciples) were looking for God's Son from heaven; it formed a part of that to which the heathen were converted - to the present waiting for God's Son from heaven - so that the world took notice of it. In chapter 2: 18, 19, "For what is our hope, our joy, or crown of rejoicing?" Most beautiful here to see the affection of Paul for the saints; but to what did his heart look as the time when these affections would be satisfied in their blessing? The coming of Christ. Again, as regards holiness, we see exactly the same thing in chapter 3: 12, 13, "And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: to the end he may stablish your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints." The coming of Christ (and His coming with all the saints, so that it can confer but one thing) was so near to his spirit that he looks at their being found perfect then as the object his heart desired. And in chapter 4: 13-18, "But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words."

209 We find that, instead of the Lord's coming being a strange doctrine, while he could not look for the Christian's dying without his going to heaven, yet the comfort he gives is not that, but their return with Jesus. Death did not deprive them of this; God would have them with Him. First note, beloved friends, the full assurance expressed here for living and dead saints alike. How do people persist in saying it is impossible to tell on this side the grave? The apostle does tell for both. The first coming of Christ has so finished redemption and the putting away of sin, that His second is glory and being with Him, for the dead and living saints. But see how present the coming of the Lord was to their minds. If I were to comfort the friends of a departed saint by saying that God would bring him with Jesus when He came again, what would they think of me? That I was mad or wild. Yet such is the comfort Paul gives to the Thessalonians, and no other, though he plainly teaches elsewhere that the soul of the saint will go to be with Christ when he dies.

210 But these examples shew how the coming of the Lord mixed itself with every thought and feeling of Christianity then. So in his wish for Christians in chapter 5: 23, "The very God of peace sanctify you wholly, and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." But the world rejects this news, and the church becomes worldly - has lost her value for it. Not so the first disciples: their hearts were attached to their Master; and they desired to see Him to be like Him. They waited as a present condition of soul for God's Son from heaven. I have gone through these passages, not merely to prove the doctrine, but to shew the way in which it connected itself with the whole of the Christian's life.

We will turn back now to see the universal testimony of Scripture to the truth of this doctrine and the various aspects it takes; and first Matthew 24: 30, 31, "And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory And he shall send his angels with a great sound of a trumpet; and they shall gather together his elect from the four winds, from one end of heaven to the other." When the disciples ask Him the time when these things are to be, He tells them to watch; and in verse 44, "Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh." But the Lord goes farther in the following parables, which apply to Christians. The mark of the evil servant given there is that he says in his heart "my lord delayeth his coming," and thereupon begins to eat and drink with the drunken. They lost the expectation of Christ and sank down into hierarchical power and into the world, into comfort and pleasure. But the Bridegroom did tarry, and the church lost the present expectation of Christ and the blessed fruit of it on their souls. Matthew 25: 1, "Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps and went forth to meet the Bridegroom." There is the essence of the church's calling. They went forth, but while the Bridegroom tarried, they all slumbered and slept - saints as well as professors, no exception They all lost the sense of what they had gone out to, and gave up watching. And what is it that aroused them from the sleepy state into which they had fallen? "And at midnight there was a cry made, Behold, the Bridegroom cometh: go ye out to meet him" (v. 6). They had to be called out again; they had got into the world, into some place to sleep more comfortably (just where the professing church is now), eating and drinking with the drunken, and the cry is, I trust, again going forth, "Behold, the Bridegroom cometh." And what made the church depart from the sense of what they had been called out to was, saying (just what people, and Christian people too, are saying now) "The Lord delayeth his coming." They do not say He will not come, but He delays it; we are not to expect Him.

211 I will pass over Mark, not that there are not plenty of passages there, but that what we find there is substantially the same as what we find in Matthew. I will go on therefore to Luke 12: 35-38, "Let your loins be girded about, and your lamps burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the lord when he cometh shall find watching; verily, I say unto you, that he shall gird himself and make them to sit down to meat, and will come forth and serve them. And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants." Remark here that the waiting for the coming of Christ is what characterises the Christian according to the mind of Christ. Men speak of death, but death is not "my lord."

We find the same truth pressed on men in Luke (chap. 17: 22-37), where this passage does not warn people as to sin, but as to the unholy thought that the world may go on indefinitely. As soon as Noah entered into the ark, the flood came and destroyed them all. As soon as the church is taken up, Satan having filled men's hearts with lies, judgment will come. And as in the days of Noah and of Lot, they ate, they drank, they bought, they sold, planted and builded, even thus shall it be in the day when the Son of man is revealed. Remark here how impossible it is to apply this to the great white throne. When He sits on the great white throne, the heavens and the earth flee away; there is a total destruction of everything. Men will not then be eating, drinking, planting, building. Now look at chapter 21: 26-36. People apply this to the destruction of Jerusalem, but this is spoken of in verses 20, 21 of this chapter: "Then let them which are in Jerusalem flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto." But then, after that, Jerusalem is trodden down of the Gentiles till the time of the Gentiles be fulfilled (the time running on now till the last beast's wickedness is filled up). Then come the signs and the Son of man is revealed.

212 John 14: 1, 2, 3. "Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many mansions: if it were not so I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you unto myself; that where I am, there ye may be also." Such is the promise left us, the comfort Christ gave to His disciples when He was leaving them: He comes to receive them to Himself.

Acts 1: 10, 11. "And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." This too, though it be Christ coming in the clouds, is not the great white throne: but it is striking here that they are losing Christ; and what is the angel's word to them? Why are ye looking up into heaven? He will come again in the same way. What the angels brought before them, to comfort them, when Jesus left them, was that He would come again; and that to which Scripture points people's hearts to comfort and strengthen them is, that He is coming again.

It is appointed unto men once to die, and after that the judgment. That is the allotted portion of the seed of the first Adam; but as that is man's portion, so Christ was once offered to bear the sins of many, and to them that look for Him shall He appear the second time without sin unto salvation; Heb. 9: 27, 28. And Christ is waiting only till the fulness of the Gentiles be come in. We are not even all to die. We shall not all die; 1 Corinthians 15: 51. Romans 11: 25: "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part has happened to Israel, until the fulness of the Gentiles be come in." When the church is formed, its last member being brought in; when the fulness of the Gentiles is come in, Israel will be saved as a nation, and the Deliverer come out of Zion. Christ will appear for their deliverance. Again, turn to 1 Corinthians 1: 6, 7. "Even as the testimony of Christ was confirmed in you: so that ye come behind in no gift: waiting for the coming of our Lord Jesus Christ." All the promises of the prophets will be fulfilled at that coming.

213 Turn back to Acts 3: 19, 20, 21. "Repent ye therefore, and be converted, that your sins may be blotted out, when [read "so that"] the times of refreshing shall come from the presence of the Lord, and he shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began" - as had been before preached to them; but it is the same Jesus that had been spoken of to them. We cannot apply it to the Holy Ghost; for it was the Holy Ghost then come down who spoke by Peter and declared that He should come whom the heavens had then received. In Acts 17: 30, 31, the apostle is testifying that though God winked at the times of their ignorance, He now commandeth all men everywhere to repent: because He hath appointed a day in the which He will judge the world (i.e., this habitable earth) in righteousness by that man whom He hath ordained, whereof He hath given assurance unto all men, in that He hath raised Him from the dead.

The distinctive resurrection of the saints will be at His coming. 1 Corinthians 15: 23. "But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming."

Ephesians and Galatians are the only two books in the New Testament in which you do not find the coming of the Lord. The Galatians had got off the foundation of faith - absolute justification by faith in Christ; and Paul was obliged to return to the first principles of justification. The epistle to the Ephesians takes the opposite extreme, and you see the church in Christ in heaven, so that it cannot speak of Christ coming to receive it. It is viewed as now united to Him there. But we shall find constant reference to it in the other epistles that it is a point kept before the mind for present practical effect.

Philippians 3: 19, 20, 21. "Whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things. For our conversation is in heaven, from when also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself."

214 Colossians 3: 1-4. "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory."

In the Thessalonians it is the main subject of both epistles. In the first epistle, except the warning in chapter 5, it is the blessedness of it to the saints; in the second epistle, the judicial character, though the glory of the saints is included in it (for when He executes judgment on the living, we shall appear with Him in glory).

1 Timothy 6: 14. "That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ." The apostle exhorts Timothy to go on diligently and faithfully looking for the appearing. When the word of God is speaking of joy to the saints, it is the coming. The moment he speaks of responsibility to the world or to the saints, it is always His appearing. What would have been the use of his saying to Timothy to keep the commandment until His appearing, if it were not practically a present expectation? and then, how mighty its power on the conscience (not the very highest motive, but one we need)! And if through grace the Lord has delayed His coming, not willing that any should perish, those who have acted on that expectation will have lost no fruit of their fidelity: it will find its recompense in that day.

2 Timothy 4: 8. "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing." "Love!" - do you love, can you love, that which will put a stop to everything that is pleasant in the world? it asks the heart. How does this mark a spirit entirely in contrast with that of the world!

Hebrews 2: 5, 6. "For unto the angels hath he not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?" The world to come is the habitable earth. Christ is now at God's right hand till God puts all things under His feet. In chapter 9: 24, "For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us." There was a state of probation before man was turned out of paradise. Since then man has indeed been tried up to the death of Christ, whether law or prophets or the mission of God's Son could win him back, but in vain. What man finds out now is, that he is lost; but then, that when man's sin was complete, God's work began, and redemption is by the cross on which man crucified the Lord. Sin was complete then: but He appeared to put away sin by the sacrifice of Himself. That work is completed, and those who through grace believe and have part in it await the same Saviour to come again for their final deliverance.

215 James 5: 8. "Be ye also patient: stablish your hearts; for the coming of the Lord draweth nigh." Here again we see how it is presented as a present motive for patience and to be looked for in daily life as sustaining the soul in patience, yet as that which was to change the whole state of the world.

In 1 Peter we have a remarkable testimony to the order of God's ways in this respect. First are the prophets, who learned, in studying their own prophecies, that what they testified was not to be fulfilled in their day. Next is the gospel, but this not the fulfilment: in it the things are reported with the Holy Ghost sent down from heaven. The saints are called on to be sober and hope to the end for the grace to be brought to them at the appearing of Jesus Christ, "whom, having not seen, we love." The time of the saints' receiving the promise is the appearing of Christ; 1 Peter 1: 10-13.

In 2 Peter you may remark that he makes the slighting this promise, the calling it in question because the world was going on as it had, to be the sign of the scoffers of the last days.

In 1 John it is mentioned in chapter 2: 28 for the conscience as ground of warning, but in chapter 3: 1-3 we have it amply used for the heart and walk of the saints. Now are we sons of God. "It doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is: and everyone that hath this hope in him purifieth himself, even as he is pure." Our blessed and assured hope is to be like Christ Himself: this we shall be when He appears. The present effect of this special hope is that the saint purifies himself even as He is pure, seeks to be as like Him now as possible, takes his part with Himself at His appearing as his motive and standard of walk.

216 Jude 14. "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints." The epistle is striking in this; it shews the decline of the church - the false brethren coming in unawares, who in character designated the state of the professing church in the last days and the object of the judgment of the Lord when He would appear.

The whole book of Revelation refers to this; it is an account of the preparatory judgment of God on to chapter 19, when the Lord comes forth to execute judgment. He has accomplished the work of salvation, and is sitting at the right hand of God, and then comes to set all things right. This makes His coming (besides the righteous display of His own glory, of God's eternal Son as man the centre of all things) of such importance. It alone actually makes good the plans and counsels of God.

Glory is founded on His first coming. That, morally speaking, surpasses all glory. It is the absolute display of what God is, when evil is come in. But only at His second coming will the actual result be made manifest. He comes to receive the church to Himself, the witness of sovereign grace, and to order the world (subject to Him in the power of His kingdom) in blessing, and so display the government of God. Till He comes neither can take place. We enjoy the full revelation of Him from whom all that blessing flows, and enjoy it here in a nature suited to it and flowing from it; but we wait for the results for ourselves and for this burdened world. We love His appearing. How is it with you? Are you linked with the world He subverts when He comes, or with Him who brings the fulness of blessing, though with judgment on what hindered it? Were He to come now, would it be your awaited joy and delight, or does it alarm and try your hearts? The Lord give you to answer before His face!

I have sought this evening to shew you how it forms the constant topic of Scripture, and enters as a present expectation into the whole structure of the habits of thought of those who were taught by the apostles - by the Spirit of God Himself; and how its loss was the sign of the church's decline, sinking into worldliness and the world. I leave it to the blessed Spirit of God to bring this divine teaching home to all our consciences. To wait truly for Christ, we must have our consciences purged by His first coming, and our hearts fixed on Him that is to come.

Lectures on the Second Coming of Christ

Delivered at Toronto, Canada.

J. N. Darby.

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Lecture 2

Ephesians 1

At the last lecture I mentioned that the two epistles in which the second coming of the Lord is not spoken of are the Galatians and the Ephesians. It may seem strange that, this being the case, I should have selected on this occasion the chapter we have just read. But I have done so (and shall refer to other passages with the same intention, desiring to found all I say upon Scripture) because that chapter gives us a general view of the whole scene and plan that will be fully accomplished at the second coming of our Lord. It does not speak of the fact of Christ's coming, but it does tell of the purpose which God has, and that will then be accomplished. And not only that, but it shews us the way in which the church of God (I mean all true saints gathered to Christ by the Holy Ghost sent down from heaven) at the coming of Christ have a portion or part in it - what their place in this great plan of God is, that plan having necessarily for its centre the exaltation of the Son, "the brightness of God's glory." He was humbled to be exalted.

The way in which God has dealt with us, beloved friends, is this - He has brought us completely to Himself, having respect to the whole value of Christ's work; and, in doing that, He has given us a place with Christ. He makes us like Christ; and, having thus made us near to Himself, He then unfolds to us all His plans. It is not merely being made safe, but, being brought as children to God: "all things are yours, and ye are Christ's, and Christ is God's." But then, having done this, He treats you - as His expression is to Abraham, and as Christ's expression is to His disciples - as friends. The Lord says, "Shall I hide from Abraham that thing which I do?" And what He then told Him was not merely that he personally was in His favour - that He told him long before. He does not merely shew him the promises which belonged to him and his seed: but He told him too what concerned the world, and did not immediately concern himself. This was the special mark of friendship .

218 If I am dealing with a man with whom I am on good terms, but not on terms of friendship, I tell him whatever is needed with regard to the business between us, according to the common courtesies of life; and there it ends. But if I have a friend, I tell him what is in my heart. This is what God does with His children - as Christ said to His disciples, "Henceforth I call you not servants, for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you."

And there is not a greater proof of the extent to which the church has lost its conscious identity with Christ, than its giving up its expectation of the coming of Christ. And why is that, but because there are so many whose hearts do not enter into this thought, that God has brought them so near to Himself that they are considered as having been taken into His family? "Sons and daughters," the expression is, and sons and daughters too of full age. That was not their position under the law. Therefore it is said that "the heir, as long as he is a child, differeth nothing from a servant though he be lord of all. But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father." And, because you have the Spirit, because you have an unction from the Holy One, you know all things, having the consciousness of being sons of God, sons of full age, so as to possess the confidence of the Father.

And the same Spirit, who is the Spirit of adoption, unfolds to us all the things which are freely given to us of God. "It is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." And there people generally stop; whereas the apostle goes on to say, in order to shew the difference between that and our state, "But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God . . . . Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things which are freely given to us of God," 1 Cor. 2: 9-12. Now is it not a strange things that people should quote that passage which declares that man's heart hath not conceived the things which God hath prepared for them that love Him, and should pass over the declaration which follows, and which contrasts the position of Christians, saying God had revealed them unto them, and given them the Spirit to enable them to understand them? And is it not a sorrowful thing, when the Lord hath put us in such a place that He confides to us (poor creatures as we are), in a certain sense the glory of Christ, having confided to us all His thoughts about Christ, that we should say, "Oh! we cannot pretend to such things as that?" I will not say it is ingratitude - it is worse; it is dishonouring the love God has shewn to us. Suppose a child were to say, "I do not pretend to the confidence of my father; I do not want that; I am simply willing to obey him." I would say to such a one, "You are a very unhappy child, extremely unhappy; you do not know what a child's place is."

219 It is just that which the apostle brings out in this chapter. He first speaks (although I do not dwell upon that now - not that it is not precious: I thought, while reading, how sweet it was), in the early part of the chapter, of the place in which we are set before God - "that we should be holy and without blame before him in love, having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved; in whom we have redemption through his blood, the forgiveness of sins." You are brought into God's likeness of righteousness and holiness before God - "holy and without blame before him in love." You are brought into the place of sons, having the adoption of children, and you have got the forgiveness of your sins and are accepted in the beloved Himself. That is the place you are brought into: there is no other place for a Christian. And now, says the Lord, having put you there, I am going to tell you what my plan is for Christ's glory and your glory along with Him. He says, "Wherein" - that is, "in the riches of his grace" - "he hath abounded toward us in all wisdom and prudence; having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself; that in the dispensation of the fulness of times" - He hath not only given us this redemption, so that we know where we are in our relationship to God, but, being in this relationship, has shewn us all this of His plan - "that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him."

220 Mark where we are connected with it, "in whom also we have obtained an inheritance." We are heirs, as the apostle says to the Romans - "heirs of God, and joint-heirs with Christ." That is, God says, I am going to give all to Christ; I am to gather together in one all things which are in heaven and on earth in Him; and with Him you are joint-heirs - with Him you have got the inheritance. That is the way in which the chapter presents to us the purpose and thought of God.

Now just look at various passages which shew how He brings this about, and the way in which, beloved friends, He will take us to put us into the inheritance. For it is for this we are waiting. We are not waiting to be heirs, but we are waiting for the inheritance. We are not waiting to be sons - we are all the sons of God through faith in Christ Jesus; but we are waiting to get what belongs to the sons. Poor earthen vessels that we are here, in the wilderness, we are waiting for that. He has given us "the Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory." That is, the glory of His grace we have got - the redemption; but the glory we have not got - this we are waiting for.

Such is the order of his prayer withal: our calling, our nearness to God; our inheritance, that is, everything of which we are heirs along with Christ; and, then, there is the power which brings us into it. That is, the very same power which raised Christ from the dead has raised every believer out of his state of death in sin to the same place with Christ. And, having brought them into one, at the end he shews us the place to which Christ is raised - "at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all."

This enables us to see a little of the way in which God accomplishes His plan; and it was to shew what that plan is that I read this chapter - "That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven and which are on earth" - under Christ as the Head. But when Christ takes this place as man (of course as God He is over all always; but when He takes this place as man), we take the inheritance along with Him. We are joint-heirs - "in whom also we have obtained an inheritance." And, again in Romans, "if children, then heirs, heirs of God, and joint-heirs with Christ."

221 Now the principle of that is what many Christians are sadly unmindful of, having lost the consciousness of the way in which they have been brought by God into the same place as Christ, who became a man on purpose to bring us into the same place with Himself. "The glory which thou gavest me I have given them." If He is a Son, so are we. He is our life, our righteousness; and we share His glory, the fruit of righteousness. When He was transfigured, Moses and Elias appeared in the same glory, talking familiarly with Him. And we should consider that the Lord has come down in lowliness and humiliation amongst us, that our hearts might get near enough to Him to understand that.

Having got the plan then, we shall now go through some passages of scripture to shew how the Lord brings it about. If you will turn to Psalm 2, you will see the way in which the Lord was first presented on earth to have the earthly dominion, and was rejected:* we shall see immediately how the two things are connected. "Why do the heathen rage and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed." This is quoted by Peter with reference to Herod and Pilate, etc. "He that sitteth in the heavens shall laugh; the Lord shall have them in derision." That is, Christ Himself shall have them in derision. "Then shall he speak unto them in his wrath, and vex them in his sore displeasure." This is not come yet. "Yet have I set my king upon my holy hill of Zion" - in spite of all this rejection - "I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." These judgments, of course, are not come yet.

{*The words are quoted in the New Testament, but do not give our portion of the inheritance at all.}

222 And now, as confirmatory of what I have just said, let me ask you to turn to the book of Revelation, at the end of chapter 2 to shew the way in which we are connected with Christ. "He that overcometh, and keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers; even as I received of my Father." I refer to this now for the purpose of shewing that even in such things the saints are connected with Christ, although these, of course, are not the most blessed things in which they are connected with Him. It is said immediately afterwards, "and I will give him the morning star" - Christ Himself; and this is infinitely more precious. But still He associates them with Himself in all His glory. He receives these heathen for His inheritance and breaks them in pieces; and so shall you with Him if you are faithful.

It is strange to see how the church of God has lost the sense of all things; and I refer to these passages to shew how the saints are associated with Christ, even with reference to those extreme cases. "Do ye not know," says Paul to the Corinthians, "that the saints shall judge the world?" He tells them just to think of that, and then to consider whether they were not worthy "to judge the smallest matter" (speaking of saints going to law with one another). Are you not able, any of you, to settle the commonest things between yourselves? "Know ye not that we shall judge angels?" It was necessary to tell them this, because they had not got hold of a right understanding of the place in which Christ has put the saints, because they did not see their association with Christ in all the fulness of its meaning. I have referred to this association with Christ in judgment, not at all because it is the most blessed part of it, but as confirmatory of what I have said about the association of the saints with Christ.

Observe that Psalm 2 speaks of Christ's coming and being rejected. Peter quotes it in that view, and Paul also the words, "Thou art my Son; this day have I begotten thee." And, being rejected, the Lord (that is, Christ) is there represented as laughing - which is, of course, a figure - at all the raging of the nations; and it is said that the time will come when He will sit in Zion in spite of them all, and have all the world given Him for His inheritance. This, however, does not present Him in the place in which the New Testament largely represents Him. Here He is only connected with the fate of the Jews, and the judgment of the heathen and rebels at the time of the end.

223 At His first coming, He was rejected as Christ, the Messiah the Anointed. And mark what light this throws even upon the gospel. We find Christ charging His disciples strictly that they should no more say He was the Christ, because He was to be rejected, for "the Son of man," He says, "shall suffer many things." It was, as if He had said, "I am not now to take my place as King of Zion. I come in another way. I come to be the suffering Son of man, in order that I may afterwards take a far higher place of glory." You find accordingly, in Luke and the other gospels, that He strictly charges His disciples not to say that He was the Christ, because that was really over in consequence of His being rejected. Now take Psalm 8 - "O Jehovah, our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens. Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger." This, you know, was fulfilled when He rode upon the ass's colt into Jerusalem. "What is man, that thou art mindful of him? and the Son of man that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands: thou hast put all things under his feet." It is there intimated that, though as Christ He was rejected, the consequence of His being rejected was that He takes His place as Son of man, in which He was to have everything put under His feet. You will see how the apostle reasons on that in the New Testament.

These two Psalms shew His coming among the Jews and being rejected, and yet His taking His place over these rebels in spite of them at the end. But the present consequence of His rejection is that He takes the place (which He always gives Himself in the gospels) of being the Son of man. Coming to the New Testament, I have just read from the Ephesians, "He hath put all things under his feet," and, being in that place, "gave him to be head over all things to the church, which is his body." The church is His body, making the complete man, and is therefore said to be "the fulness of him that filleth all in all." Christ is a divine Person, though a man, and fills all things; but it is the church which makes Him as the Son of man complete - makes up what is called the mystical Christ, of which He is the Head, all the members of the church making up His body.

224 The church, therefore, is as closely associated with Him as a man's own flesh is with himself. This is the comparison employed in Ephesians 5, "No man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church; for we are members of his body, of his flesh, and of his bones." And in this body there being but one Spirit, the church is associated with Christ as taking the headship over everything. We see Christ, the Son of man, in the counsels of God set over everything in heaven and on earth; and we, as being close to Him, His redeemed ones, His brethren, joint-heirs, and members of His body, are completely identified with Him in His place of headship. You thus see the connection of the church with Christ's glory at His second coming.

You find the same thing in Hebrews 2, where the apostle, citing Psalm 8, shews how far it is accomplished. "But one, in a certain place, testified, saying, What is man that thou art mindful of him? or the Son of man that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands. Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him." That time is not yet come. "But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour." Mark what we have got here. Here is God's purpose of putting everything in subjection under Christ without any exception - there is nothing excepted that is not put under Him. In fact He created it all, and therefore is heir of it all. But the point is this, that what He created as God He takes for an inheritance as Man, in order that we might take it with Him; but that time is not come yet. We do not see all things put under Him; but we do see Jesus, who was made a little lower than the angels, crowned with glory and honour; we see that half accomplished, but not the other half; we do not see all things put under Him. This is what the apostle states, and the reason of it we get in Psalm 110, which the apostle also quotes in the Hebrews, and to which the Lord Himself appealed in reasoning with the Pharisees on this very matter. "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool." And therefore in Hebrews 10 the apostle says, "He hath perfected for ever them that are sanctified" - that is, the work of their redemption - "from henceforth expecting till his enemies be made his footstool," till they are all put under His feet by God.

225 I shall have another opportunity of referring to that. But I am speaking now of the blessed assurance it is to the saints, that Christ is sitting at the right hand of God until - and expecting till - His enemies are made His footstool. They are not made His footstool yet: if they were, He would not allow matters to go on in the world as they do now. It is another thing which God is doing now. He is gathering out His joint-heirs, and, having this purpose, He says, Sit thou at my right hand until the time when thine enemies shall be made thy footstool. As to the question when that time shall be. Of that day and hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father." But it is said to the Son, Sit thou at my right hand till that time is revealed.

We have the plan then as clearly set forth as language can put it. We see Jesus, when He has by Himself purged our sins, "set on the right hand of the throne of the Majesty in the heavens," and then by the gospel gathering out the joint-heirs. And we are associated with Him while He is there at the right hand of God - associated with Him as united to Him by the one Spirit.

If you will turn now to another passage, 1 Corinthians 15, you will see the way in which we get this place of glory at the resurrection, all things being under His feet. "As in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming" - those that are His heirs, they and nobody else. "Then cometh the end when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted which did put all things under him." That is, God the Father is not put under Him, but that very exception proves in the strongest way that everything else is - God the Father being alone excepted.

226 But it is said we do not see that yet. Do you think that all the oppression and wars and wickedness and horrors, which now mark the history of the earth, would go on if everything were put under Him? It is Satan, and not Christ, who is now the prince and god of this world. It is strange how many people fancy that the cross put an end to that; it was exactly the contrary. The cross was the one grand demonstration - and there never was such a demonstration before - that Satan is the prince and god of this world. "The prince of this world cometh, and hath nothing in me," said our Saviour. Until Christ had been rejected, Satan was never called the prince of this world. Before that, Jehovah was on the earth, and in the temple was the Shekinah of glory. But when at last He came into this world in the Person of Christ, and the world rejected Him, then from that time Satan is the prince of this world. And it is after this that the apostle says, "In whom the god of this world hath blinded the minds of them which believe not." When the Lord comes again, He will be the Prince of the world; but till He comes again, Satan is that prince.

If you will now look to Luke 19, you will see how the Lord Himself puts it, when He speaks of going into a far country to get the kingdom, and there receiving it, and then returning and executing the judgments to which He refers. "As they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear." They were looking for this, and fancied that, instead of His being rejected as He was, they would get the kingdom with Him in an earthly way directly. "He said therefore, A certain nobleman went into a far country, to receive for himself a kingdom, and to return And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come." This is the service of Christians, while the Lord is away. He has gone away to receive the kingdom, and has not returned yet. Then He judged the servants when He came back. "And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him," and begins to take account of their service. And then, that being finished, he says, "But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me." This is after He has received the kingdom and come back again.

227 He does not judge while He is away. It is said, "The Father hath committed all judgment unto the Son; that all men should honour the Son even as they honour the Father." But, if He were to begin to judge now, He would have to close the time of grace and the gathering in of the church. The Father judges the saints, but it is in the way of discipline - "If ye call on the Father, who, without respect of persons, judgeth according to every man's work." But, as regards definite judgment, it is said in John, "The Father judgeth no man, but hath committed all judgment unto the Son." When the Son returns, He will take notice of His enemies and execute judgment upon them. But meanwhile He has gone away to receive the kingdom, and has not returned. When He does, He will not allow all this wickedness which we now see to go on. But for the present, this is the time when we must watch in faithfulness, occupying till He comes, and trading properly with those talents, the spiritual gifts He has given us.

You will find this remarkably brought out if you turn to Colossians 1. I wish to dwell a little on this, that we may get to as full an understanding as possible of the thoughts and scope and plan of God, which seem to me to be very plainly set forth in Scripture. Begin at verse 12, which shews where we (I mean all believers) are: "Giving thanks unto the Father, which hath made us meet." He has made us meet - that is all settled. You will always find this in Scripture; you will not find anything there about growing to be meet; it speaks about growing up to Christ in everything, but this is a different thing. "Which hath made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son; who is the image of the invisible God, the first-born of every creature, for by him" - this is the reason why He is set over all things - "by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him and for him." He is to take them all under subjection, but not in this state of wickedness in which they are now. "We see not yet all things put under him."

And how does He take them? He takes them as Man - "whom he hath appointed heir of all things" (Heb. 1: 2): and we are appointed joint-heirs with Him, as the scripture tells us. You will see, therefore, how the second part comes in. "And he is before all things, and by him all things consist" - that is, because He is a divine Person - "And he is the head of the body, the church; who is the beginning, the first-born from the dead; that in all things he might have the preeminence." He has this double headship, which is also brought together in the chapter of Ephesians I was reading - head over all things, and head to the church. "By him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled, in the body of his flesh through death." He has reconciled - it is always 'hath' as regards the saints. It is not said 'He will reconcile,' but "hath reconciled."

228 But the reconciliation of all things in heaven and earth is future, because Satan is not yet bound. Even Christianity itself has been corrupted in the most awful way, because Satan is not bound; and the corruptest thing in the whole universe is corrupted Christianity. The apostle says, "By him to reconcile all things unto himself, whether they be things in earth or things in heaven"; or, as it is in the Ephesians, "to gather together in one all things in Christ"; but he does not say he has done this yet. Nor does he speak at all of those who are under the earth. When he talks of subjection, of everything bowing to Him, it is said, "That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth." Of these things he does not say 'reconcile' but "bow"; "but you," he says, "hath he reconciled."

You thus see the truth about the double headship of Christ - His being Head of the church, and His being Head over all things; and then the double reconciliation, the present reconciliation and redemption of the church through grace, and then the reconciliation of all things in heaven and in earth. Now we see not yet all things put under Him, but we see Him by faith, sitting at the right hand of God, until His enemies are made His footstool. And when that time comes, and they are all put under Him, He will take possession, according to the character given to God in the appellation used by Melchisedec when he came out to bless Abraham - "The most high God, possessor of heaven and earth." Thus, when Christ becomes in all its fulness the King and Priest upon His throne, God will have that title.

229 We come then to the next thing, which I will just state - I do not know how far we may be able to go through it this evening. Taking these two statements, that He is to reconcile everything in heaven and earth, and again, that He is to gather together in one, all things which are both in heaven and on earth; we also see, in several of the passages which I have quoted, that the church, or the saints who compose it, are joint-heirs with Him. What I have been seeking to shew you is, that the church of God (all the saints whom in this present time God is gathering by His grace in the gospel) are being associated with Christ, as the centre of blessing; that they get the central place with Himself, under whom all possible existences are to be placed. But the time for this which the scripture speaks of is when Christ receives the kingdom and returns, when the dispensation of the fulness of times comes. Then everything will be brought into order and blessedness under the authority of Christ. When God the Father has put everything under His feet, He will bring everything into order, and will then deliver up His kingdom. But the central thing during the dispensation of the fulness of times in the heavenly places will be the church, and the central thing in earthly places will be the Jews.

This brings in what are the two great subjects of holy Scripture, after personal redemption. The church is that in which He displays sovereign grace, bringing its members to share the glory of Christ. The Jews are those in whom He reveals as a centre the government of this world. These are the two great subjects in Scripture after personal salvation. The Scripture speaks of the church of God as those who are associated with Christ, who are the heirs of Christ's glory. But the moment we say this, we cannot but think how wondrous it is that poor wretched creatures like us should be brought into the same glory with Christ - should be brought into the same place with Himself. And the work of reconciliation is to embrace all things in heaven and on earth.

This world is not to remain for ever the sporting-place and playground of the devil. That will not be allowed for ever. The Son of David will yet have His place in it, and His glory too, as its ruler, and the world will then be altered. "None shall hurt or destroy in all my holy mountain." There is a time coming when Christ will be the Prince of peace. He has declared positively that this is not at the present time. "Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division. For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother," etc That is, this is the time when the bringing in the light awakens the passions of men; and until Christ's second coming puts them down, they continue their raging.

230 And Christians now have to take up the cross and follow Him. Do you think if Christ were reigning, His followers would only have the cross? Why, they would have the crown. We are positively told that our part is the cross. We must now take it up every day. But, when Christ reigns, that will not be the part of His people. He will "come to be glorified in his saints"; and a glorious place they will get, when He comes to reign.

When this time comes to gather together all things in one, the church of God will be the centre of all things in heavenly places, and the Jews the centre of all things on earth, Christ being the Head over all. This is what we find stated in the chapter of Ephesians which we have read - "That ye may know what . . . is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come" - the time namely of which we are speaking - "and hath put all things under his feet, and gave him to be the head over all things to the church, which is his

It is the same power which raises the saints, and so, in the next chapter, he says, speaking of it now as already got spiritually, "and hath raised us up together, and made us sit together in heavenly places in Christ Jesus; that in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus." God, in setting us over angels and principalities and powers in the world to come, is shewing the exceeding riches of His grace in the place He has given to us, in His kindness towards us. This, beloved friends, is what I have been anxious to shew you, by bringing before you these various passages, that thus in the ages to come God is going to shew the exceeding riches of His grace in His kindness toward you. Angels are going to learn the immense riches of God's grace; and how? By our being made partakers of the glory of Christ, in God's kindness to us through Christ Jesus; so that, when they see Mary Magdalene, the thief on the cross, the woman of the city that was a sinner, any one of us, in the same place of glory with Christ, they may admire the exceeding riches of His grace. Laying hold of this now even by faith in the teaching of God's Spirit, although we have not got all the fruits of it as yet, we may find our present place very profitable in the way of discipline, and exercise, and spiritual education; still its full development is in the future, when God's kindness to us shall be shewn to the angels.

231 And now let me try to shew you a little the way in which the Lord brings us into this place of association with Himself. And first I will refer you to the passage in John 17, where the Saviour states the fact, that the saints share with Him His glory and the love of the Father. A wonderful passage it is, as shewing that love of Christ which passeth knowledge. "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me." This refers to the present time, or, at least, to what ought to be the case in the present time. And then He goes on to the time to come: "And the glory which thou gavest me, I have given them; that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one, and that the world may [not believe, but may] now that thou hast sent me, and hast loved them, as thou hast loved me." All the glory thou hast given me, He says - that is, the glory He takes as man, for s a divine Person, His glory was eternal - I have given them, and this, that the world, when they see My people like Me, and having the same glory as Myself, may know that thou hast sent Me. It is not "believe": this is spoken with reference to the present time. Saints should be one now, as a testimony that there is a power in the Spirit of God which overcomes all fleshly differences. Alas! that is not so. This, too, is a precious subject; but I must pass it over just now, confirming myself to the one I am more immediately dealing with. Of the present time it is said, "that the world may believe"; of the future, "that the world may know." "The glory which thou gavest me I have given them, that the world may know that thou hast sent me." They will know it plainly enough for their condemnation - for the condemnation of those who are rebels - when they see those whom they have been accustomed to despise coming with Christ in glory.

232 Now do you believe this, beloved friends? Our hearts ought to know and recognise that love - not fathom it, for this they cannot do, but confide in it, and to that extent know it, although it passes knowledge. And, as you see, the time is coming when the world too will know that love of God to us. We pass on to verse 25 - "O righteous Father, the world hath not known thee; but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare it; that the love wherewith thou hast loved me may be in them, and I in them." That is the present good we enjoy - that the love wherewith Christ is loved should be in us - that we should have it in our souls. No one can fathom it: it passes knowledge; but still we are to have it and to know it, and that by Christ being in us. I am not to wait till the world sees I am with Christ in glory, to know it myself; for the Father now loves me as He has loved Christ

If you turn again to 1 Corinthians 15, you will see this same truth brought out in its relation to the resurrection. The point I am now to impress upon you is, that Scripture shews us these two things - that we are to be like Him, completely like Him, save that He is a divine Person; and that the time we shall be like Him is when we shall be raised from the dead. It is then we shall appear with Him. We are not of the world now, but it is said that the world will only know that we have been loved as Christ was loved, when they see us in the same place of glory with Him, when the Lord takes us up to be with Him and to put us in this glory; so that when He appears to the world, we shall appear along with Him in the same glory.

The fact that it is so, that we shall so appear with Him in the same glory, we have seen already from various passages which I quoted on the last occasion; but I shall refer you to some more particularly. At verse 47 of 1 Corinthians 15, it is said, "the first man is of the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are they- also that are earthy" - all like to their father Adam; and, "as is the heavenly, such are they also that are heavenly," that is, like what Christ is, not speaking of His divinity; "and as we have borne the image of the earthy, we shall also bear the image of the heavenly." We shall be like Him, we shall be just the same as Himself. He does not say merely that we shall be there, in heaven, but like Him. But first, "as is the earthy, such are they also that are earthy" - that is, like Adam, poor wretched sinners, mortal creatures, like him; whereas, "as is the heavenly, such are they also that are heavenly." This is the full absolute statement of the fact. Then he adds, with respect to the fact of the glory - putting it, of course, as in the future, not having yet come - "as we have borne the image of the earthy, we shall also bear the image of the heavenly"; and he goes on, "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption." As it is said before, "it is sown in corruption, it is raised in incorruption: it is sown in dishonour, it is raised in glory."

233 Now let us refer to some of the passages which shew how Christ receives us to Himself. I follow the teachings of Scripture throughout, that we may get solidly grounded in what Christ communicates to us. He says, "In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you unto myself; that where I am, there ye may be also." He has gone into His Father's house, but He will come again and receive us to Himself, that where He is, there we may be also. He was going up then with a body, going up glorious, not as yet having all things under His feet, but crowned with glory and honour; and He says to His disciples, You must wait and occupy till I come again. But now, before He comes, we see what He is to do with us who are in the same glory - "I will come again and receive you unto myself"; as He said in the previous chapter, "If I wash thee not, thou hast no part with me." It was as if He had said, I cannot stay with you, as King and Messiah now, but I am washing you that ye may be fit to reign with Me when I come again. I am, therefore, still your servant in the sense of intercession and the like, and by My all-prevailing intercession I will wash you daily, because, if you are to have part with Me in My kingdom, you must be made like Myself

234 In like manner we get what may be called the public announcement of this in 1 Thessalonians 4 - "Them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord," etc. See how the apostle constantly expected the coming of the Lord. Some people have boldly dared to say that Paul made a mistake in expecting the coming of the Lord in his day. It is they who are making an awful mistake. It was never revealed when Christ would come, and Paul did not pretend to know it. But he knew that that time had come when we should always be expecting Him (instead of saying, My Lord delayeth His coming, and beginning therefore to eat and drink with the drunken, and to beat the men-servants and the maid-servants). It was, therefore, that Paul put himself in this class, "we which are alive and remain unto the coming of the Lord." And what was the effect of that? He lived like a man who expected Christ every day; and when Christ comes, he will get the fruit of that, while those people who put off the expectation of Christ's coming, and do not wait for it, allowing their hearts to go out after covetousness and such like things, will also get the fruit of their so doing.

The time of the second coming of Christ is declared not to be revealed. Paul got a revelation that he should soon die, and he knew it. Peter also got a revelation that he must shortly put off this tabernacle, and of course knew it. But it was not revealed to them when Christ should come. Therefore Paul says, "We shall not all sleep, but we shall all be changed," Christ having overcome death. We may all die before Christ's coming - no one knows the moment of it; still we may use the language, "we who are alive and remain unto the coming of the Lord." It is said of the man who thinks Christ is delaying His coming, that he turns to what is bad, smiting his fellow-servants, and eating and drinking with the drunken. And it is said, that while the Bridegroom tarried they all slumbered and slept, the wise virgins as well as the foolish; that is, the church lost a sense of the present expectation of Christ. Even the wise servants had to be waked up again; and it was a mercy to them to rouse them up in time, because to His people Christ is ever faithful. But it is the characteristic of the faithful servant that he is expecting. The church of Philadelphia was expecting the coming of Christ, and it is called the word of His patience, "Because thou hast kept the word of my patience."

235 The passage in Thessalonians goes on - "We which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first" - nobody else. I shall dwell upon that at another time, but I just notice it now in passing. The shout, the voice of the archangel, and the trump of God, are not to be taken as the voice of God to all the world to raise the righteous and the wicked. "The shout" is a military term; whatever the precise term now equivalent to it, it is that which follows "Stand at ease." It was first used with reference to calling rowers in the trireme, and afterwards as a military term. When soldiers are left to go about their at ease, and are then all suddenly called back into the ranks, it is the command given them for that purpose, to which the word "shout" here used is equivalent. But the only persons who hear it are "the dead in Christ," Christ being represented as in this way gathering together His own troops. "The dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words."

Here, then, we have the details of it. The Lord has declared that He will come and receive us unto Himself; and now the apostle, by the revelation given unto him, explains how it will be. He will come and call us up to meet the Lord in the air. The passage in 1 Corinthians, which I have already read, refers to the same thing, when it says, "afterward they that are Christ's at his coming." "But every man in his own order: Christ the firstfruits." The specific thing here is that it is not a resurrection of the dead, but a resurrection from among the dead. The raising of Christ was not a resurrection "of the dead" simply, but a resurrection "from among the dead." This was its whole character - a taking up from among the dead; and why? Because the Father's delight was in Him. And why are we in like manner taken up from among the dead? Because His delight is in us. And therefore at the proper time the Lord comes (it is not said, appears) and calls us up to be for ever with the Lord, to take our place associated with Christ, partaking of that glory which you have already seen referred to in the words "as we have borne the image of the earthy, we shall also bear the image of the heavenly."

236 But what we are called to expect is, not to die - we may die, and a blessed thing it is too, to die; but what we are to look for and expect is, as it is expressed in 2 Corinthians 5, "Not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life." That Christ's power over death may be fully shewn, He takes to Himself mortal men, whether alive or dead: if alive, He changes them into glory without dying; if they are dead, He raises them. This is the first thing He does. He raises the dead first, and then the living are changed; and they go to meet the Lord in the air. He has predestinated us "to be conformed to the image of his Son, that he might be the first-born among many brethren." And, as we have seen, "the glory which thou gavest me, I have given them." This then is our portion of heavenly things.

And if you turn to Colossians 3 you will see that when Christ appears, we shall appear in this glory along with Himself and be like Him. He will have already come and taken us up to Himself; and then He comes manifesting Himself to the world, and we appear with Him. You will remember what I have before quoted, that the glory which was given Him, He has given to us, that the world might know, etc. Now, turn to Colossians 3, and you will see how thoroughly the apostle identifies us with Christ. Look first at chapter 2: 20, "If ye be dead with Christ." Then, at the beginning of chapter 3, "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God." He is hid in God; He is your life, and your life therefore is hid there. "When Christ, who is our life, shall appear, then shall ye also appear with him in glory." When He appears, we shall appear with Him. There can be no separation. If He is hid in God, our life is hid in God. If He appears, we appear. If He appears in glory, we must appear in glory with Him. We are heirs of God, and joint-heirs with Christ.

You will see the same thing in the first epistle of John: only the same truth comes out in different shapes - "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God" - this, that we should get Christ's own name! (what a wonder of love is this that we should get Christ's own title of relationship!) "therefore the world knoweth us not, because it knew him not," shewing that we have got the same place with Him. He says, "I ascend unto my Father and your Father, and to my God and your God." I have accomplished your redemption, and the effect of this is, that I have put you in the same place with Myself. "I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee." "Therefore the world knoweth us not, because it knew him not." It is no wonder that it does not recognise us, if it did not recognise Him. "Beloved, now are we the sons of God" - this is the present time, "and it doth not yet appear what we shall be; but we know that, when he shall appear, we shall be like him; for we shall see him as he is."

237 Further, as to this appearing with Him, I shall now refer to the book of Revelation; but, before doing that, you may turn for a moment to Zechariah 14, where it is said the Lord shall come and all His saints with Him, and His feet shall stand in that day upon the Mount of Olives. This is referred to by s the angel, when, after Christ's ascension from Mount Olivet, he said to the disciples, "Why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." Again, in verse 14 of the epistle of Jude, you find "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints to execute judgment upon all." Here they are associated with Christ in the executing of judgments. "The Lord cometh with ten thousands" - properly myriads, that is, an I immense number - "of his saints to execute judgment." This shews how entirely we are associated with Christ. And what a place does not that put us in! Yet Scripture is so simple and plain upon the point, that it cannot be misinterpreted.

You will find the same truth in 2 Thessalonians 1. I prefer quoting many passages to enlarging upon them, that our faith may stand, not in the wisdom of men, but in the power of God. The Thessalonians were suffering dreadful persecutions; and the apostle told them, "We glory in you in the churches of God, for your patience and faith in all your persecutions and tribulations that ye endure; which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer; seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe." He comes with these ten thousands or myriads of His saints.

238 You find a distinct statement of their coming given in figure in the Revelation. At chapter 17 it is said, "These shall make war with the Lamb." All the kings of the earth shall be found, not in blessing, joined with Christ, but in open war with the Lamb, joined with the beast. "These shall make war with the Lamb, and the Lamb shall overcome them; for he is Lord of lords, and King of kings; and they that are with him are called, and chosen, and faithful." Other passages shew us that angels will be with Him, but it is not angels that are here spoken of as being with Him. The angels may be described as "faithful" and "chosen," because the scripture speaks of the "elect" angels; but these that are with Him are the "called," and it is the saints who are called by the grace of God. These "called" persons then who are with Him are the saints. Having seen who they are, turn now to chapter 19, "And I saw heaven opened, and behold, a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war."

You have seen all through that He is coming to judge the wicked on the earth - a thing greatly forgotten, that there is a judgment of the quick as well as the dead. "As in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not, until the flood came, and took them all away; so shall also the coming of the Son of man be." "His eyes were as a flame of fire, and on his head were many crowns; and he had a name written that no man knew but he himself. And he was clothed in a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean" - which, he says elsewhere, is the righteousness of the saints. I close now, as regards the quotation of passages.

239 On the last occasion we found, running through the whole series of passages quoted, that the Lord's coming was the one thing kept before the church as its hope in the Scripture, that it connected itself with every kind of thought and feeling the saints had, that they were even looked upon as being converted to wait for the Son of God, that every other doctrine of Scripture was connected with it, that what marked a decaying church was the thought that "the Lord delayeth his coming," and that what woke them up was the cry, "Behold, the Bridegroom cometh."

Then to-night we have found that the Lord reveals to us with wisdom and prudence His plan, namely, "that he might gather together in one all things in Christ, both which are in heaven, and which are on earth" - reconciling them all in Christ - not merely for their own selfish good, but as a plan for Christ's glory. And with this view He has associated us with Christ in the place He takes as Head over all, so that, being associated with Him as heirs of God, joint-heirs with Christ, we have the inheritance with Him; that, when He takes it, we shall have it with Him; that, when He comes, we shall come with Him; that, whereas He was presented to the earth among the Jews according to the promise of God, and they would not have Him, He then took another place - that of Son of man. That place He will take in His resurrection and in His glory, and will raise us up to have it with Him when the time comes; and not we alone, but all saints will have it with Him. Thus we see not yet all things put under Him, but we do see Jesus crowned with glory and honour, and are waiting, as He is, till His enemies are made His footstool. But when that time comes - when it will be, nobody knows; God has not revealed it - the first thing He will do will be to have His body; He is not to be Head without the body, but will catch us up to meet Him in the air; then, if dead, He will raise us; if alive, He will change us, and take us up to meet the Lord in the air. He will come and take us to His Father's house; for this is our place; and He will have everything there in order for us - only He must have His heirs with Him; for He cannot take a step in entering on the possession of His inheritance, without having His heirs, His body, His bride with Him.

In the Revelation you first have the marriage of the Lamb, and then you see the Lamb coming out with His armies following Him. They are the bride - that is what they are; for the Lamb must have an associate with Him, a help-meet to share His inheritance. He has not yet taken to Himself His great power and reigned. We see not yet all things put under Him. But when He comes, He will take us up to be with Him, because we are perfectly associated with Him. When He appears, we shall appear with Him. When He executes judgment, we shall accompany Him - that is, when He executes judgment on the world, breaking them with a rod of iron, and dashing them in pieces like a potter's vessel. That is anything but the blessedest part of our sharing His inheritance. The blessedest part is being with Him. But when He does appear, the world will see us with Him. He comes to raise the dead saints, and take them up to be with Himself: then when He appears we shall all appear with Him, and "shall bear the image of the heavenly, as we have borne the image of the earthy."

240 But meantime, while Christ is sitting at the right hand of God, He has sent down the Holy Ghost to gather His heirs together. They must now carry the cross: when the kingdom comes, they will have the kingdom and the glory. But until that time, while He is sitting at the right hand of God, His people must bear the cross, and it is only by the power of the Spirit of God that anyone will follow Him. Whatever glory He has, in the time of glory He associates us in it with Himself, and, as a consequence, we shall reign with Him - we who are now reconciled in Him. And when He comes again, He comes, but not to judgment as regards us. "As it is appointed unto men once to die, but after this the judgment; so Christ was once offered to bear the sins of many, and unto them that look for him shall he appear the second time, without sin, unto salvation."

And now, beloved friends, I would only ask, With whom are you associated? Are you associated with Christ, rejected by the world, and now sitting at the right hand of God? Are you by the Holy Ghost in spirit associated with Christ? or are you associated with the world which He is coming again to judge, and all His saints with Him? With which are you associated, while Christ is away? Having been rejected, He says, Occupy till I come, having gone to receive a kingdom and a glory far better than that from which He was rejected. With whom are you associated? You have to go through the world, you must go through it: do you really believe that Satan is the prince and god of this world, which has rejected Christ? and do you really live as if you believed this? Do you believe that Christ sitteth at the right hand of God, and that He will come again to receive you to Himself, to share with Him the same blessings as Himself in His Father's house, to witness His Father's glory, and to share His love? Are we doing anything to recommend Him? Is there that in our hearts which is like the confiding love of a child to his father, that which shews we are sons by adoption? Is there anything in us which identifies us with those who are the heirs of that blessedness and glory? The world knew Him not; the world knows us not. Can we say this? Are we like Him in our place in the world? When Christ was in the world, they saw no beauty in Him that they should desire Him. How is it with us? Is it the things that are not seen, or the things that are seen, that have power in our hearts? Christ is not seen; does He dwell in our hearts by faith, so as to be our portion? If He does, then, when He appears, we shall appear with Him in glory; and, better than that, shall be taken up to be for ever with Him. The Lord give us to be able to wait for Him, and to be ever saying, "Even so come, Lord Jesus." May we have all our treasure, and heart, and portion, associated and identified with Himself. A little while, yet a little while, and He that shall come will come, and will not tarry. He only knows how long the gathering of the saints to be with Him will last.

Lectures on the Second Coming of Christ

Delivered at Toronto, Canada.

J. N. Darby.

<11014E> 241

Lecture 3

Revelation 12

What I intend speaking of this evening, and the idea of which is given in this chapter in allegorical expressions, is, first, the gathering up of the church of God, the heavenly saints, to be with Christ; and then, secondly, if the time allows, the promises which we have, and thereby the infallible certainty of the restoration of the Jews to their place as a nation upon the earth. Both connect themselves - otherwise it would be impossible to go into the whole subject this evening - with the manifestation of judgments in this world: only that the taking up of the saints is the taking them out of the way of those judgments. On the contrary, the Jews who are to remain on the earth, and other Gentiles also, when they come to those judgments, must pass through them, as Lot passed through, and from all that happened to Sodom, making his escape, yet so as by fire, while Abraham looked on upon the judgments that fell on the guilty cities of the plain. So also Noah was saved, passing through the flood, while Enoch was taken up to heaven. Those two cases are spoken of as analogous to what shall be at the coming of the Son of man. We have in these two cases the two things of which I have spoken - the one class of persons out of the reach and out of the way altogether of the judgments that are coming, and the other class passing through those judgments which destroyed the great body of men, and thus escaping them. I have said that this class consists of the Jews and some Gentiles also; but I do not enter into details on that point at present - I wish now merely to present the general thought.

242 We saw, last evening, that the church forms the centre of the heavenly glory - under Christ, of course, who is the centre of everything - and that the Jews are the centre of the earthly dominion, the earthly blessings. This is what gives their importance to the two points on which, if time allow, I shall dwell this evening - that is, the taking the saints in the last time to be with the Lord Himself in heaven, and their sharing His own glory and blessedness; and then the Jews brought into blessing with this earth, as reigned over by Christ, and not reigning with Him, but still a great nation on the earth. These two facts are the two great centres of God's ways.

In the chapter we have read you have first Christ Himself and the church figured in the man-child; and then, in the woman which flees from persecution for twelve hundred and sixty days, you have the Jewish remnant - those who are spared in the time of judgment but are not yet brought into glory. It thus brings before you the two subjects of which I have spoken. And I add this, that the consideration of the blessing of the church will lead us necessarily to another point; and that is, that what is called a general resurrection, common to all together - and I state it now that we may get fast hold of the idea at once - is a thing entirely unknown to Scripture.

243 I do not deny that it was the notion entertained among the Jews, at least by the Pharisees, that all Jews at all events (as for the Gentiles they looked upon them as dogs) would rise again together; but our Lord corrected this notion. A right conception on this point is necessarily connected with our understanding the taking up of the church to heaven, because those saints who are dead must be raised for that. When I say "saints," I mean all the saints, those of the Old Testament, as well as those under the New Testament, dispensation.

And I mention another point for those persons who are not familiar with these subjects, and that is, that God is not now dealing with this world - providentially of course, He governs all; but that He is not dealing with this world as He afterwards will, at this time while Christ is sitting at His right hand in heaven, and while He is gathering the joint-heirs of Christ to reign with Him when He takes the inheritance. He alone knows at what moment this will be fulfilled. Then, when He hath put Christ's foes under His footstool, Christ will rise up from His Father's throne, and take His own throne. But, while Christ sits on His Father's throne, the Holy Ghost having been sent down, consequent on His ascension, He is gathering out of the world a people for His name, to be heirs of God and joint-heirs with Christ.

This lapse of time, this parenthesis in the ways of God, is brought in, in the most distinct way, at the end of Daniel 9; and I refer to it because we should never understand God's dealings with mankind, unless we get hold of this. At the end of Daniel 9 you find the Spirit of God shewing a certain period which was to elapse before Jerusalem got its full blessing; and you will see the reference that is made to what I was calling the parenthesis, or lapse of time, during which the Jews were all set aside. At verse 24 it is said, "Seventy weeks are determined upon thy people, and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know, therefore, and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times." That took place: you know it was forty and six years going on. "And after threescore and two weeks shall Messiah be cut off" - the threescore and two weeks, with the other seven, making sixty-nine - "but not for himself"; or rather, instead of this, take what is in the margin, which is undoubtedly the true sense, "and shall have nothing." He did not take the kingdom at all; He was cut off and got nothing; in heaven He got all the glory, but He got nothing as regards what we are speaking of. "And the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined." That is - what almost everyone is familiar with - Titus coming and destroying the city, until there was not left one stone upon another that was not thrown down.

244 But there is still a week left - we have only had sixty-nine weeks; and here, without entering into details, is the great principle I want you to get hold of. We have the sixty-nine weeks, and then there is a lapse. Messiah comes, is rejected, and is cut off, does not get the kingdom at all, gets nothing - He gets the cross it is true, but that is all He gets. He ascends to heaven, and therefore our hearts must follow Him up to heaven, while He is there. Then comes the time of the end.

"And he shall confirm the covenant with many for one week." For remark what was said before, "unto the end of the war desolations are determined." As to the time all is left vague; these desolations are to go on for no one knows how long after the destruction of Jerusalem, the Messiah having gone and taken nothing. "And he shall confirm the covenant with many for one week; and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations" - that is, idolatry: "abominations" mean idolatry in the Old Testament - "he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate."

There then we get this simple but very important fact as to the interpretation of prophecy - that there was a term of seventy weeks, which would come upon the holy city - upon the Gentiles too, but specially the Jews - until all prophecy about them was to be accomplished; but when the sixty-nine weeks had elapsed, Messiah comes, is cut off - that is actually fulfilled - and takes nothing; and there go on wars, etc., and the city is destroyed; and then there run on the times of the Gentiles; and blindness in part, according to Romans 11, has happened unto Israel, until the times of the Gentiles are fulfilled.

245 So again our Saviour, in Luke's gospel, after speaking of the destruction of Jerusalem by Titus, says that Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles are fulfilled. Now that is what is still going on. Jerusalem is still trodden down. Christ has not taken to Him His great power and reign, spoken of in a chapter of the Revelation, preceding that which we have read. Jerusalem is still desolate, and the times of the Gentiles are still running on - I doubt not, running close unto their completion, but still running on; and Christ is sitting on the right hand of God the Father, according to that word, "Sit thou at my right hand, until I make thy foes thy footstool." But while He sits there, the Holy Ghost comes down from heaven to declare that, if man had rejected Him, heaven had accepted Him, and that (redemption having been accomplished, and the grace appeared that brings salvation) He sits there to associate with Himself the joint-heirs of whom we have been speaking.

But in the meantime the Jews are set aside, and the times of the Gentiles are running on, and nothing is fulfilled or brought to an accomplishment, because what He is doing is gathering the heavenly saints. Now those heavenly saints, as we saw in the last lecture, are completely identified with Christ Himself. He is not ashamed to call them brethren. He is the Firstborn among many brethren, who have been conformed to the image of God's Son, and are "members of his body, of his flesh, and of his bones." For it is said, "no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the church: for we are members of his body, of his flesh and of his bones." And the saints too are the bride of Christ. What Eve was to Adam, that is the place the church of God fills in reference to Christ. And what He is doing now is gathering the saints to fill this place. It is not the fulfilling of God's dealings with the earth, but the gathering of saints for heaven; and while He is gathering saints for heaven, Christ sits at His right hand until His enemies be made His footstool. As the apostle expresses it in Hebrews 2, referring to Psalm 8, "but now we see not yet all things put under him; but we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour."

There is an extremely beautiful thought connected with this, which we cannot dwell on now, and that is, that if you look for the church in the Old Testament, you can only find Christ, but when you find the blessedness and glory which belongs to Christ, the church is the sharer of it. So that what we have to see in connection with the fulfilment of the prophecies of God is, that previous to this the church is to be taken out of the scene altogether, because He cannot begin these dealings with the Gentiles in the last week until the gathering of the saints to be heirs with Christ is over. Until He has got the heirs, Christ cannot take the inheritance; and therefore, all the dealings of God (or of Christ, if you please who is the power of God) - all these dealings of God with the world - we do not speak of His providence, of course, for not a sparrow falleth to the ground without Him - but all the direct dealings of God with the world through the Jews are suspended until the church is taken up.

246 But you never find in prophecy, until the end of Revelation - you never find the church revealed in prophecy, except in connection with Christ. I may give you some instances of this. For example, I have no doubt that the "man-child" spoken of in the chapter that we have been reading, includes the church as well as Christ. But it is Christ that is principally meant; for the church would be nothing without Christ, it would be a body without a head. It is Christ who has been caught up, but the church is included; for whenever He begins to act publicly (even as regards the casting down of Satan), He must have His body, His bride with Him; He must have His brethren, His joint-heirs. If you examine what we find here, you will see that the church is certainly included. You read "And she brought forth a man-child, who was to rule all nations with a rod of iron; and her child was caught up unto God and to his throne." The man-child is to rule all nations with a rod of Iron, but there is an interruption. And as we have seen that Christ came to this earth, was cut off, and took nothing, we get the other side of the picture here. He takes nothing, but is caught up to God and His throne, and sits at the right hand of the Majesty in the heavens

This sitting at the right hand of the Majesty in the heavens belongs personally to Christ, but when it comes to ruling the nations with a rod of iron, the saints are associated with Him The quotation is from Psalm 2, where it is said "Ask of me and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession: thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." That is not asked yet. And He has prayed for the saints, not for the world - "I pray for them; I pray not for the world, but for them which thou hast given me." He only intercedes for the world when He asks for dominion over them, and, of course, it will be given Him - it is in God's counsels that it will; and He will take judgment in hand, the rod of iron. But then the saints will judge the world too; that is positively revealed, "Know ye not that we shall judge angels? Do ye not know that the saints shall judge the world?" And not only is this stated in the general, but in the detail, especially as to the rod of iron. At the end of Revelation 2 you will find that this is given to the church, exactly as it is given to Christ. "He that overcometh, and keepeth my words unto the end, to him will I give power over the nations; and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers; even as I received of my Father." And the same thing is said in Daniel 7, "Until the Ancient of Days came, and judgment was given to the saints of the Most High" (the saints who will be in the heavenly places with Christ, when Christ comes) - the "rod of iron" being there spoken of as "judgment." That is not the most blessed part: the blessed part is to be with Him; but it is true, and it is part of what we have to look for. And so in Revelation 20, where this time is spoken of, "And I saw thrones, and they sat upon them, and judgment was given unto them."

247 How sadly has the sense of this blessedness and glory of the saints been lost! I was speaking of it on the last occasion - their identification with Christ, their being joint-heirs, members of His body, His bride. The sense of all this has dropped away from the church. It is common to say that it is enough to lie at the foot of the cross. Now to me it is a blessed thing to see a person coming to the foot of the cross; but it is dreadful to stay there, because for a person to do so is the same as saying that he does not own that the whole thing is accomplished. It is a want of boldness "to enter into the holiest, through the veil, that is to say, Christ's flesh." It is the same as saying that he is unfit to pass through the veil to be a priest in the holy place. He says, "No; I must stay outside." I say that is a very wretched condition to be in. He must come to the cross in order to get in; that is perfectly true. And it is blessed to see a person who has been careless so coming; he can never get in any other way. But always to stay outside - always to say "I am staying at the foot of the cross, and do not know whether I have the right to enter in or not" - that is a great mistake. If you say, you cannot tell whether you are redeemed or not, how then can you call yourself a Christian? Christians are redeemed, of course. Why then do you take the name of Christians, and yet remain unable to say whether you are redeemed?

248 In this chapter of Revelation which we have read, you have it positively revealed that it is finished with the saints, as regards all their trials and all their accusations, before the time that the trial of the Jewish people begins in the last half-week of Daniel. In the first six verses of the chapter, you have the statement of those who are concerned in these last days. First, you have the "woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars." This, I have no doubt, is the Jewish people, nothing else; because Christ is not born of the church, but looked at as reigning and glorious in the world, was born of the Jews, "of whom, as concerning the flesh, Christ came." There is no kind of sense in the idea of Christ's being born of the church. Being "clothed with the sun" is being clothed with supreme authority. She has the moon - all her previous reflected state - under her feet: "and upon her head a crown of twelve stars." Twelve is the number always used to indicate power - the power of God's administration among men. You have the twelve apostles sitting on twelve thrones - the city built on twelve foundations, and having twelve gates, etc., the number being used to express administrative power - God's administrative power over man. Well, Christ was to be born. "And she being with child, cried, travailing in birth, and pained to be delivered." And so the Jews say, in Isaiah 9, "To us a son is born." The church cannot say that at all. We can say that we believe He is the Son of God; but we do not say He is born to us. As concerning the flesh, He was born into Israel.

Then you come to the opposing power - the power of Satan - exercised through the Roman Empire. "And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth; and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born." That is the power of Satan resisting Christ, and seeking to put an end to His power. He could not, of course, but he seemed to have done it for a while.

249 "And she brought forth a man child, who was to rule all nations with a rod of iron" - clearly Christ - "and her child was caught up unto God, and to his throne." He did not take the power - He took nothing, but was caught up to God.

Then, having seen who are the persons engaged, you get the woman's place, "And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand, two hundred and three-score days." You will see now the reason why I referred to the gap, with regard to all God's dealings with the world, which there always is in prophecy - without, however, giving any dates at all-between the time that Christ is taken up, and the time that the church is taken up; and they are both united together. As I have said, it is not merely a notion of men, but it is positively revealed, as God's own order in Daniel 9, that Messiah was to be revealed, and cut off, and take nothing; that blindness in part happens to Israel till the times of the Gentiles are fulfilled; and that then the Jews would be brought to repentance, as Jesus Christ says in the gospel of Matthew, "Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord."

Thus we get the church, united with Christ, taken up to God, and the woman fled into the wilderness. Now we come to the progress of events, not as regards the church at all, but as regards Israel and the world. "And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven." The whole power of Satan will then be cast out. That is in direct contrast with the result of the church's warfare: "We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." This is the conflict we have to wage as to our title to sit in heavenly places with Christ; and the result of this spiritual conflict is, that the power of Satan is cast out. In the prophecy we are considering this is all over, and you see the joy there is in consequence among the dwellers in heaven, the heavenly saints.

250 "And the great dragon was cast out - that old serpent called the Devil, and Satan, which deceiveth the whole world; he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ, for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea!"

We find here, that while all the heavenly people, that is, the church of God (because our conversation is in heaven and we are one with Christ in heaven) are called upon to rejoice that the accuser of the brethren is cast down - that they have overcome him - at this very moment when these heavenly saints have overcome, it is just the time when Satan comes down to earth, having great wrath, knowing that he has but a short time. Thus we get entire rejoicing in what is heavenly, and at the same time most desperate woe in what is earthly. This makes the contrast very distinct and definite between these heavenly ones and the dwellers on earth, who, all through the Revelation, are contrasted with those persons who are heirs of heaven, whose citizenship is in heaven.

"Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man-child." We see here very clearly that by the woman it is not the church of God that is meant, because the church of God is called upon to rejoice on account of all their afflictions being over, and the accusations against them past. They are called upon to rejoice because they have overcome the accuser by the blood of the Lamb, and by the word of their testimony. But this woman is in a different position, all the rage of Satan being now directed against her. The church of God has been taken out of the way, and Satan has another object for his great wrath, namely, the Jewish people. This is for them the time of great tribulation that is elsewhere spoken of. Christ said to the Jews, "I am come in my Father's name, and ye receive me not; if another shall come in his own name, him ye will receive." If they would not take the true Christ, they must have a false Christ.

251 I have read this chapter of the Revelation, in order to shew that while one class of persons - those associated with Christ - are caught up to God, and there is triumph and rejoicing and gladness amongst them when Satan is cast down, that is the very time when tribulation begins on the earth. "And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man-child. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent." There in the wilderness, in this time of tribulation, God takes care of her. She makes her escape from the tribulation, the figure being employed that she receives this great power of flight, as if the wings of an eagle: and God secures her, not as He did Abraham who saw the destruction of Sodom from the top of the mount, but as He secured Lot who was saved by flight. The people in heaven rejoicing are like Abraham on the top of the mount; while the woman upon the earth is like Lot, saved by God giving her the great wings of an eagle to escape while all this great rage and power of Satan is being displayed. "And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth." That is, providential means were used for the purpose of saving the Jews from the violent assaults made upon them. "And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ."

I shall now refer to a more literal prophecy, which will help us to understand this same interval, these times of the Gentiles, so far as they are going on now - because I have no doubt that they began in the days of Nebuchadnezzar. Turn to Isaiah 8, where, after the circumstances of the moment having been spoken of as leading to it, it is said, "Sanctify the Lord of hosts himself" - a blessed testimony to the deity of the Lord Jesus as Jehovah - "and let him be your fear, and let him be your dread. And he shall be for a sanctuary, but for a stone of stumbling, and for a rock of offence, to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken." The Lord, you know, spoke of His being a stumbling-stone, and said that whosoever should fall on that stone should be broken "Bind up the testimony, seal the law among my disciples And I will wait upon the Lord that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me." This, you remember, is quoted in Hebrews 2. Although God is hiding His face from the house of Jacob, Christ says, "I will wait upon the Lord"; or, as the Septuagint has it, "I have put my trust in the Lord." And again, "Behold I and the children whom the Lord hath given me." These are the disciples of Christ in all ages.

And then, in chapter 9, you have the close of all that - "For that hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire. For unto us a child is born, unto us a son is given, and the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace. Of the increase of his government and peace there shall be no end; upon the throne of David, and upon his kingdom, to order it, and establish it with judgment and with justice, from henceforth, even for ever."

252 Here, then, we have the fact of Christ's coming and being a stone of stumbling, and He says, "I will wait upon the Lord that hideth his face from the house of Jacob." Then follows a period of dreadful sorrow for Israel, "They shall look unto the earth, and behold trouble and darkness, dimness of anguish; and they shall be driven to darkness." And then comes - what? A dreadful battle; only it has the fire of God's judgment in it - "this shall be with burning and fuel of fire" - which is a figure of God's judgment. And then it is said, "Unto us a child is born." Christ is this child that was born; but when He comes back, it shall be said of Him, as in Isaiah 53, "we did esteem him stricken, smitten of God, and afflicted."

253 What I refer to the passage now for is, the revelation it gives of the same fact of Christ's coming and being rejected; His waiting upon the Lord that hides His face from the house of Jacob; and of the fact that at last He goes forth in glorious power, in this terrible battle of God's judgment, "In righteousness doth he judge and make war." And then it is said, "unto us a child is born, the Wonderful, the Counsellor, the mighty God," and the like, and He sits upon the throne of David to give peace upon the earth. All this comes after the time that He had been waiting. His waiting was consequent on His rejection, while God was hiding His face from the house of Jacob, as He is doing now. But that is not for ever. I refer to it that if possible our souls may get hold of the ways of God, the framework as it were of His plan: that is, that Christ comes, is rejected, and is caught up to God; and then He sits on His Father's throne, but He does not yet take to Him His great power and reign. Meanwhile the times of the Gentiles are running on. God hath hidden His face from the house of Jacob, and Jerusalem is trodden down of the Gentiles till the times of the Gentiles are fulfilled. And, while that is going on, while there is that parenthesis in God's ways as regards the government of the world, Christ, having sent down the Holy Ghost, is gathering His joint-heirs to be associated with Him when He does take His great power.

Now let us turn to the accomplishment of this, as regards the church, that is, its being taken up to be associated with Christ; and then, if time permits, we shall turn to the other part, the accomplishment as regards the Jews. My object will be to shew that the resurrection of the saints is a thing, in nature, time, and character, entirely apart from, and (except in the fact of its being a resurrection) in every particular the opposite of, the resurrection of the wicked - that the resurrection of the saints is a special favour of God, such as was manifested in Christ's own resurrection, because they are saved already, because they have got eternal life, because they are the delight of God, not as they are in themselves, but as they are in Christ - that they are taken up and dealt with apart, by themselves, as not belonging to this world's government, except in so far as they are kings of it; whereas the wicked (while it is quite true that they are raised, for Christ will raise everybody) are raised, not however, because they are the delight of God, but because the contrary is the case - not because they have life in Christ, for they have not - but they are raised for judgment, which is nothing but condemnation. This is another part of the subject and a very solemn part of it, which I cannot dwell upon now, that the judgment of the nations and of the earth is for condemnation.

254 I purpose now to go through all the passages which speak of the resurrection, and to shew you that the resurrection of the saints is an entirely distinct thing in nature, time, character, and everything else - that it is the consequence of redemption, so that now we can look for it, because we are saved - that it will happen when Christ comes, whereas, when the wicked are raised, Christ will not come at all; but that when He comes He will raise the saints, and the saints only, to be with Him in blessedness and glory. Mark, beloved friends, how solemn and practical this is for all of us - that the distinction is so clearly made, that, where the life of Christ is, where we have a part in the redemption of Christ, when Christ comes, He will take us up into glory with Himself - that we who are redeemed and have eternal life shall appear with Him in glory; whereas, where there is not repentance and a receiving of Christ into the heart, this will not be the case; but when the time comes, those who are in that condition will be raised solely for judgment, and that while all are to appear before Christ, wherever a person has to do with judgment, he is infallibly condemned.

Hence you find the words which are familiar to all of you, "Enter not into judgment with thy servant, O Lord, for in thy sight shall no flesh living be justified." Beloved friends, you can feel how important this is. It applies the subject we are now considering directly to the state of our souls. There is no judgment without condemnation. No man with whom God enters into judgment can be saved; for sentence has been pronounced already, as plainly as God can pronounce it - "There is none righteous, no, not one." I do not know what the great white throne can say plainer than that. Such is the declaration which is brought home to our hearts; but before the day of judgment which shall execute the wrath, the wrath to come, Christ comes to deliver us from it, and wherever He is received into the heart we are delivered from it, and are placed with Himself - He is our righteousness, our life, everything.

Before referring to the passages which speak of the resurrection, I will only add in passing that in the very nature of things the judgment of God can never be anything else than condemnation. I speak of the judgment upon men, not the rebel angels, although it is true of them also. We have made a judge of God - and how? By sin. God could not judge Adam, if he remained as God created him; for if He judged the thing that He created, He would be judging Himself. He could not judge him unless he sinned. Suppose I made this desk, and I began to judge it, I should be judging myself, the workman who made it. God made Adam such as he was, and saw him to be very good; and while Adam remained such, God could not judge him. What brought him into judgment was, that Adam left God, listened to the devil, and turned to sin. What then can judgment be but condemnation? God may save us out of it through Christ - that is another thing; but our prayer must be "Enter not into judgment with us, for there is none righteous, no, not one."

255 Now the resurrection of the saints is the fruit and final power of Christ's deliverance; whereas the other resurrection is the righteous execution of judgment against those who have hardened their necks against God's mercy in Christ, treasuring up unto themselves wrath against the day of wrath, and revelation of the righteous judgment of God. First, then, as to the nature and character of the resurrection of the saints, turn to Romans 8: 11 - "If the Spirit of him that raised up Jesus from the dead dwell in you" - that is, if you are Christians (for if any man have not the Spirit of Christ, he is none of His), "He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." This is not true of the wicked. The reasons why they and we, if we are saints, are raised, are totally different; for we are raised in virtue of the Holy Ghost dwelling in us - that is, because we are saved and sealed by the Spirit of God already. There, then, we get the principle.

Now turn to John 5 and see how strongly it brings this out. It says nothing as to time, which is comparatively immaterial; but it is a most solemn and instructive passage with regard to the point we are considering. Christ says, at verse 21 - "For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son." They both quicken; but the Father does not judge: all judgment is committed to the Son, "that all men should honour the Son, even as they honour the Father" - even the wicked themselves, they cannot help doing so. "He that honoureth not the Son, honoureth not the Father which hath sent him. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life." You see that after He had said the Father and Son quicken, but judgment is given to the Son, He puts it to us which we are to have. Am I to be the subject of judgment? That is what He is asking us here.

256 "He that heareth my word, and believeth on him that sent me, hath everlasting life" (it is given to him), "and shall not come into condemnation" (the same word in the Greek as stands for judgment), "but is passed from death unto life." Christ has exercised His life-giving power, and is not going to deny it by bringing into judgment those upon whom it has been exercised. "Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live" - by which, no doubt, is meant spiritual quickening. "For as the Father hath life in himself, so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this; for the hour is coming, in the which all that are in the graves 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 damnation" - which is the same word ("judgment") again.

I do not want to insist on the word "damnation." It is damnation no doubt, but I do not insist upon that word, because the point all through is that it is 'judgment'; it is a resurrection of life, and a resurrection of judgment. How far they may be apart is another point, which has nothing to do with this fact, that there is a resurrection of life, and a resurrection of judgment. Where there has been spiritual quickening, where they have everlasting life, they shall not come into judgment, but have passed from death unto life; but then, if dead as to their bodies, they must be raised up to make that life complete, because they must have bodies in unison and in harmony with the state into which they enter. And on the other hand, they that have done evil shall come forth unto the resurrection of judgment.

It is said, "The hour is coming, in the which," etc.; but this is really nothing as to the two things being at the same time. It is no more than if I were to say, "the hour of Napoleon's greatness," meaning the period during which he was great, as contrasted with the period of his fall and littleness. So here, when it is said, "the hour is coming and now is," we know that it has already lasted since Christ spoke of it, for more than eighteen hundred years. The real intention of the expression is, to contrast the time of Christ's life with the time since; it is the same as saying there is a time for quickening and a time for judgment, and therefore a time for raising up. Here, then, are two distinct characters of Christ's power - His giving life, and His executing judgment; those to whom life is given (gracious, spiritual life) have part in the resurrection of life; those to whom it is not given have part in the resurrection of judgment or condemnation.

257 You thus have the great principle that is involved, and I now turn to other passages which illustrate other parts of the subject. In Luke 20 the Sadducees put the case that, according to the law of Moses, if a man, having a wife, died without children, his brother should take the wife; and they supposed the case of seven brothers marrying her, and asked whose wife should she be in the resurrection. It was a quibble they raised, tempting the Lord; and Jesus answered them, "The children of this world marry and are given in marriage. But they which shall be accounted worthy to obtain that world, and the resurrection from the dead," etc. Now what is the meaning of this - "accounted worthy to obtain the resurrection from the dead?" You see it is accounted a special favour. If you only get the resurrection from the dead, you will be "equal unto the angels." It cannot be meant that, if people are raised to be condemned, they are equal to the angels. But it is said, If you get the resurrection, you will be equal to the angels - "And are the children of God, being the children of the resurrection." It is quite impossible that this can be said of those who are raised only to condemnation.

Again if you turn to 1 Corinthians 15, you will find that nothing can be more plainly set forth than this is. At verse 22 it is said, "For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order." Then we get the order of the resurrection, and this is just what we want. Let us see then if it is to be a common thing, in which all classes are to go up together. "Every man in his own order: Christ the first-fruits; afterward they that are Christ's at his coming." Nothing can be more plain. "Then cometh the end." There comes another time when others shall be raised, but it is they who are Christ's at His coming.

258 And what I affirm is, that not merely can this be proved from Scripture, but that there never is the slightest appearance of anything else - that this fact I am speaking about is linked up with the very foundation truths of redemption. Many have redemption who do not see it - I admit this fully; but nevertheless it is the effect of redemption, and you can see the light that is thus thrown on the fact of my not coming into judgment, because I have passed from death unto life, as stated in John 5, and what the church has lost by losing sight of that.

Again, in Philippians 3, the apostle speaks of it as his own hope, "And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith; that I may know him, and the power of his resurrection" - that is a present thing you see - "and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead." Now what is it to which so much importance is attached, that the apostle desires to be made like Christ, if by any means he may attain something very special - the resurrection of the dead? When the apostle uses such language, is it possible that all, both the wicked and the righteous, should be jostled up together in the resurrection, leaving it to be found out afterwards which are the righteous and which are the wicked? The truth is, it is a word used by the apostle in a new sense, in which it is not used in classical Greek, to express a being raised up from among the dead, on purpose to distinguish the raising of the saints from out of or among the dead, from the raising of the wicked.

I do not like to deal in critical points, but the fact is that in a number of passages the power is lost, because the word is translated "resurrection of the dead," instead of "resurrection from among the dead." This was the character of Christ's resurrection, when He was declared to be the Son of God with power by being raised from among the dead. And we shall be like Christ, in that He will raise us up from among the dead, because we have got the Spirit of Christ, and life from Christ.

The reason why I dwell on this is, because it goes right to the root of the question of our redemption. Nothing can be so absurd - forgive me for saying so - than the idea of what is called the general judgment. Not that we shall not all appear before Christ - this of course is true. Take Paul himself. He has been in heaven one thousand eight hundred years, absent from the body and present with the Lord; are you going to judge him after that? He is in heaven because he was entitled to go there; and to speak of judgment after that is absurd on the face of it. To do so only shews that the church of God, even true saints, have lost the sense of being redeemed already. If Christ's dying has put away my sins, and given me a place with Himself; if, having received the Holy Ghost, I am joined to the Lord as one spirit; am I, thus joined to Christ, still to be judged? To say so is to forget the true place which we hold.

259 I turn now to the proof of this. Look back for a moment to 1 Corinthians 15, where, having got the order, to shew further how entirely and distinctly it is saints and none else who are raised, we find, "So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory." How can you apply that to a general resurrection? "Raised in glory" - can you apply that to the wicked? It is impossible to read one sentence about the resurrection without seeing - not that the others will not be raised, but - that it is distinctly and definitely the resurrection of the saints that is spoken of, because they are redeemed and have life in Christ.

Take again 1 Thessalonians 4 which we quoted another evening with reference to the Lord's coming, and now with reference to which we have already seen, that it is "they who are Christ's at his coming." At verse 16 it is said, "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first" - and no one else. This is the plain language uniformly held. It is indeed the capital truth of the New Testament, that as Christ, by resurrection from the dead was declared to be the Son of God with power, according to the Spirit of holiness, so we through grace are (not like Christ in Person but by adoption) also declared to be the sons of God, by attaining, when the time comes, the resurrection of the body.

The only point that I refer to the Revelation for is, that there will be a thousand years between the two resurrections. But, whether it be a thousand years or a thousand days, the point which I feel it to be important to insist upon is, that they are two totally distinct things - that the resurrection of the saints is God's taking those He delights in, who are already redeemed and quickened by the Spirit, because His Spirit dwells in them His taking them to be with Christ in glory; whereas the other, whether a thousand days or a thousand years after, is the resurrection to judgment - quite a different thing.

260 There is one passage more I will refer you to, in order to shew how the same truth is everywhere affirmed - to John 14. "I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you unto myself, that where I am, there ye may be also." That is the way in which Christ takes us up. He will take us up to be with Himself at His coming. He comes again, and receives us to Himself, that where He is, there we may be also.

There is one passage which people quote to prove the erroneous notion about a general resurrection. They cannot apply to that purpose any of the passages which speak of the resurrection; but they quote Matthew 25 where the division between the sheep and the goats is spoken of. Now there is not a single syllable there about the resurrection. In chapter 24 our Lord has been speaking of the dealings with the Jewish people until Christ comes. Afterwards, in three parables, He describes His dealings with the saints; and then lastly He describes His dealings with the nations; and then He speaks of the time when He comes in His glory to sit upon the throne of His glory, and to gather all nations - the Gentiles, if you please, for it is the same word - before Him to judge them. And this is the judgment, whose existence people have strangely forgotten - that there is a judgment of the quick as well as of the dead - a judgment of the living (and a terrible judgment it is too).

I now refer to the passage which speaks of the thousand years. I went over the other passage first, because people are apt to think that this "first resurrection" is merely the explanation of some symbolical ideas which we find in the Revelation; but, as I have shewn you, there is no passage in Scripture referring to the resurrection, which does not shew that there is a first resurrection of the saints. Turn, then, now to Revelation 20.

But remark, that in the preceding chapters you find that Babylon has been destroyed - she in whom "was found the blood of prophets and of saints." Then you have the judgment of the wicked on the earth, which I do not enter into now; and then the marriage of the saints and the Lamb, and their coming with Him when He comes to destroy the beast. "The armies which were in heaven followed him." Whenever Christ comes, His heavenly saints will come along with Him, as it is said, "the Lord my God shall come, and all the saints with thee"; and "the Lord cometh with ten thousands of his saints"; and "when Christ, who is our life, shall appear, we also shall appear with him in glory." Here, in Revelation, they are seen in figurative language, coming forth, clothed in white garments, which is the righteousnesses of the saints. I refer to this merely to shew the place they hold. Then Christ comes forth as King of kings, and Lord of lords, with His saints, and the beast and false prophet are taken and destroyed.

261 Then Satan is bound, and then John says, "I saw thrones, and they sat upon them, and judgment was given unto them; and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years." There we find the saints, those to whom judgment is given, and not only so but who execute judgment, sitting on thrones, and reigning with Christ a thousand years. "But the rest of the dead lived not again until the thousand years were finished; this is the first resurrection." Mark how the whole statement shews the perfect absurdity - and it is a sad and solemn thing, the influence which this delusion exercises on people's minds - the perfect absurdity of what is called the spiritual millennium. Not that the Holy Ghost will not be there, for He will; but you see now, before all this, the marriage of the Lamb is come with the church, the bride of Christ; the whole as regards the church is complete; and Christ comes forth to execute judgment on the beast and the false prophet, accompanied by the armies of the saints, the bride having made herself ready, and the marriage of the Lamb having taken place before that.

And yet people are looking for the millennium as a state of the church down here! I admit that it is presented in a figure; but this is certain, that if the bride is gone up, and the marriage of the Lamb is come, it is not the state of the church down here that is meant. For we read also that Satan is to be bound then; whereas the character given to us while down here is that we are to overcome Satan. "Satan will be bruised under your feet shortly." Our place here is that we have to wrestle, not with flesh and blood, but with spiritual wickedness in heavenly places; whereas when the Lamb comes out with His saints, Satan is bound, and then begins the period of a thousand years.

262 I wish to refer you to the connection of the passage in 1 Corinthians 15 with Isaiah 25, because the connection of these two things - the resurrection of the saints, and the restoration of Israel - will thereby be strongly brought out The apostle says that "when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." If you turn to Isaiah 25, you will see that this takes place at the time which we call the millennium, when, the Jews being restored to their place on the earth, there is that era of blessedness among the nations which is commonly called the millennium. It is there said, "Thou shalt bring down the noise of strangers, as the heat in a dry place; even the heat with the shadow of a cloud; the branch of the terrible ones shall be brought low. And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. And he will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations. He will swallow up death in victory." That is at the time the resurrection takes place; for it is said in Corinthians, "Then shall come to pass the saying which is written, Death is swallowed up in victory." And thus it appears that the time when the resurrection takes place is the time when the Lord restores Israel, when He establishes Israel's place in Zion, and takes away the veil from off the face of all nations.

It is said, "Behold, is it not of the Lord of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity? For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea." This is the condition of the earth when this time of which I am speaking comes - "They shall labour in the very fire and shall weary themselves for very vanity." Again, it is said, "Let favour be shewed to the wicked, yet will he not learn righteousness; in the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord. Lord, when thy hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them." We thus see that, though favour is shewn to the wicked, they will not learn righteousness. But "when thy judgments are in the earth, the inhabitants of the world will learn righteousness."

263 I am adding these few texts to shew that the millennium is not spiritual in the sense in which it is often understood. Whenever God speaks of the earth being full of the knowledge of the glory of the Lord, and the like, it is always in connection with judgment. You find this in Numbers, when God said He would destroy Israel, that in connection with that it is written "All the earth shall be filled with the glory of the Lord"; and you find the same thing in the passage from Habakkuk, which I have quoted. You never find the idea presented of the gospel going forth and bringing all nations under its influence. In Romans 11 the apostle puts it in this way, "For I would not, brethren, that you should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved." That is, he treats that expectation of the church not being cut off, as being wise in their own conceit.

Again, in another passage it is declared that what gathers together to battle the kings of the earth and of the whole world will be three unclean spirits that come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. I do not now go into the details of that; but this must be evident to you, that when it is stated that these three unclean spirits go forth to gather the earth and the whole world to the battle of that great day of God Almighty, it cannot be the gathering of the saints that is spoken of - it is a gathering of the powers of Satan.

I have now gone through all the passages in the New Testament, which, so far as I am aware, speak of the resurrection; and I think it must be as plain to you as anything could possibly be, that all those passages shew very distinctly that the resurrection of the saints is an entirely distinct thing from the resurrection of the wicked, being founded on their redemption and their having received life from Christ, the power of which is shewn by the resurrection of their bodies; that that resurrection of life is definitely distinguished from the resurrection of judgment by a thousand years elapsing between the two; and that, while the first is the fruit of redemption, the other is the fruit of the rejection of redemption.

264 Time will not allow me to enter on the subject of the restoration of the Jews. But let me just return, in a few words of application, to these solemn truths, that, before judgment comes, Christ has come to save; that, if He entered into judgment, nobody could be saved; that, whenever He enters into judgment, no flesh living can be justified, because there is none righteous, no, not one; but that, because this is true, the Lord has sent a perfect salvation in order that we might escape the judgment - a salvation that delivers us from the wrath to come; that there is wrath coming, but that there is deliverance from it; and that when God interferes in this way to deliver us from that wrath to come, He does not merely save us from wrath, but gives us a place with His own Son. Thus not merely are our sins forgiven, but we are united to Christ by the one Spirit, Christ being the Firstborn among many brethren, who are the members of His body, of His flesh, and of His bones; so that He nourisheth the church as a man nourisheth and cherisheth His own flesh, and prays, "Father, I will that they also whom thou hast given me be with me where I am"; so that when He appears, we also shall appear with Him; and if He is the Judge, the saints too shall sit with Him on thrones, and judgment shall be given to them; for, says the apostle, "Know ye not that the saints shall judge the world?"

Now is that the thought, beloved friends, which you have of redemption? Have your souls believed that this world is a condemned world? I know that the world will not bear this, but it must bear, when it rises to judgment, to hear that it is a condemned world. Individual souls are tried, but it is not true that the world is in a state of probation. Christ came to seek and to save that which is lost; and a man that is lost is not in a state of probation. When we are judged, we are judged of the Lord, that we should not be condemned with the world. That is all a settled thing with the world.

How do your hearts take this up, that all this busy scene, in the midst of which you live, is a condemned world; that this is the world which said, "This is the heir, come, let us kill him"; that this world has rejected Christ, and that Christ has said, "Now is the judgment of this world"? He says, "The world seeth me no more"; and "when the Comforter is come, he will reprove the world of sin, and of righteousness, and of judgment - of righteousness, because I go to my Father, and ye see me no more," etc.

265 But, because the world is thus condemned, there is offered to us redemption, a new life, a Second Adam instead of the first; and all the promises of God are in Him. There are no promises to men; but all the promises of God in Him are Yea, and in Him, Amen. When Adam sinned, the promise was not given to Adam - there was no promise given to Adam - it was to the Seed of the woman, that the Seed of the woman should bruise the serpent's head. That is, the promise was given to the Second Adam, not to the first. And then, in Christ, we have not merely forgiveness, but glory. We are one with Christ, the bride of Christ, and have our place, not according to the demerits of the first Adam, but according to the merits of the Second Adam. Do you take hold of that blessed truth? The Lord give you to feel more deeply than you have ever felt before what it is to be in a world which has rejected the Lord; and then to know, with joyful hearts, that you yourselves have bowed and received Him as your Saviour, who in unspeakable love suffered and died for us.

Lectures on the Second Coming of Christ

Delivered at Toronto, Canada.

J. N. Darby.

<11015E> 265

Lecture 4

Romans 11

Of the two great subjects, besides our individual salvation, of which the Scriptures treat, as already stated (namely, the church and the government of the world), the latter leads us at once to the Jewish as its centre, as the church is of the heavenly glory under Christ; under whom as their head all things in heaven and earth are to be gathered together in one. That government will extend over the whole earth, but the royal nation and seat and centre of government will be the Jewish people. To Jerusalem, as the centre alike of worship and government, all nations will flow. So it was ordained from the beginning, as we learn from this remarkable passage, "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. For the Lord's portion is his people; Jacob is the lot of his inheritance," Deut. 32: 8, 9.

266 The difficulty we have to meet in men's minds on this point is this: that that people having been set aside for their sins - first, idolatry, secondly, the rejection of the Lord Jesus - and the church and kingdom of heaven having been established, it is supposed they will not be restored, but merge in the profession of Christianity. But this sets aside alike the prophecies of the Old and the declarations of the New Testament.

I will refer to this last first, as correcting this very mistake; and this will make way for the direct and positive testimonies of the Old which concern this people of God's election. In Romans 11 this question is treated: "I say then," is the question with which it begins, "Hath God cast away his people? God forbid . . . . God hath not cast away his people which he foreknew." Then the case is put of their rejection, and the apostle argues that the casting of them away was the reconciling of the world, and proceeds, "for if the casting away of them be the reconciling of the world, what shall the receiving of them be but life from the dead? . . . And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree, boast not against the branches: but if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off that I might be graffed in. Well; because of unbelief they were broken off, and thou standest by faith. Be not high minded, but fear; for if God spared not the natural branches, take heed lest he also spare not thee. Behold, therefore, the goodness and severity of God: on them which fell, severity; but toward thee goodness, if thou continue in his goodness; otherwise thou also shalt be cut off. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree," etc.

Then he warns the Gentile Christians against the very notion to which I refer, assuring them that they are in danger of being cut off in their turn, as we shall see more fully when we treat that subject. In verse 25 he adds, "For I would not, brethren, that ye should be ignorant of this mystery, . . . that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved, as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob." They are partially set aside till the church be called, and then a deliverer, Christ, shall, after all the church is brought in, come out of Sion and turn away their ungodliness. This is not by the gospel as now preached, for he adds, "As concerning the gospel they are enemies for your sakes," the Gentiles being thus let in; "but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance." Here we have God's ways towards them clearly set forth: partial blindness for a time, during which the church, the fulness of the Gentiles, is called; when that is closed, their Deliverer comes out of Sion. Our gospel is not the means: they are as a nation enemies as respects that; but they have not ceased to be beloved for the fathers' sakes. That is a matter of God's election, and as to His gifts and dealings He does not change His mind.*

{*Verse 31 should be translated, "even so these have now not believed in your mercy that they might be objects of mercy" The Gentiles clearly were, but the Jews had promises; but, having rejected the grace of the gospel, they became objects of mere mercy like the Gentiles. This calls forth the apostle's admiration of God's ways.}

267 Thus it is certain that God maintains His purpose as to them as a people, and that it is not by the gospel as now preached they will be called in. As to that they are enemies. So the Lord at the close of Matthew 24, when declaring the judgment coming upon them, says, their house should be desolate till they say, accomplishing Psalm 118, "Blessed be he that cometh in the name of the Lord." And He carries on their history till His coming again, consequent on which He will gather together the elect among them from the four winds; nor should they cease to subsist as a distinct class till all was fulfilled. Compare Deuteronomy 32: 5-20. Then the Lord gives His ways with His servants meanwhile, and afterwards with the Gentile nations when He returns.

Thus we learn distinctly the teaching of the New Testament, of the Lord, and the apostle, as to the plan and ways of God in respect of His ancient and elect people. If we compare Deuteronomy 32: 26, 27, and what follows, we shall find this abundantly confirmed. In the end the Lord will judge His people, and repent Himself concerning His servants, and the nations will be called to rejoice with them,* and Jehovah will be merciful to His land and to His people.

{*The apostle Paul quotes this to prove as a principle that God will bless the Gentiles. But the accomplishment is clearly yet to come. The smallest attention to the passage makes this clear.}

268 I may now turn to the direct declarations of the prophets, which leave no shadow of doubt on their restoration and blessing; and that as a people, with Jerusalem for the centre of their dominion and glory. That these prophecies have never been accomplished the passages themselves will prove; but there are certain general considerations that affect this question, which I will here notice. That Israel as a people were not brought into their promised blessings when Christ first came, is evident. It was the time of their casting away, and the grafting in of the Gentiles - the reconciling the world; and their receiving again is set in contrast with it. Jerusalem was destroyed, not rebuilt; the people scattered, not gathered.

Their restoration after the Babylonish captivity is sometimes alleged to be the fulfilment of these promises; but it was far indeed from accomplishing them. Their blessings are to be under the new covenant; but the new covenant was not established then. They are to be under Messiah, but Messiah was not then. The Jews were still in captivity, so that Nehemiah speaks thus: "Behold, we are servants this day, and for the land that thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it. And it yieldeth much increase to the kings whom thou hast set over us because of our sins. Also they have dominion over our bodies and over our cattle at their pleasure, and we are in great distress."

Further, when Christianity was introduced, not only was Jerusalem destroyed in judgment, but the Gentiles were in full glory and triumph. When the Jews are re-established according to prophecy, they are judged and brought under.

I will now quote the prophecies which predict this establishment of the people. You will see its connection with Christ, with the judgment of the Gentiles, with the new covenant, and even with the resurrection. It will be the sparing of a remnant, in the first instance, which will become a great nation. I first quote Isaiah, who furnishes us with some very remarkable prophecies on this subject. After describing the universal evil and the judgment of this nation, he closes his introductory prophecy thus, "In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the day time from the heat, and for a place of refuge, and for a covert from storm and from rain," chap. 4: 2-6.

269 Thus the glory will be restored to Zion when the Lord shall have purged away her guilt by judgment. Two causes of judgment are there stated: the unfaithfulness of Israel to her first calling; and their unfitness to meet the glory of the Lord when He appears. In this last (chap. 6) that judgment which the Lord recalls is pronounced, "Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed." The prophet then enquires, "How long?" The answer is, "Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, and the Lord have removed men far away, and there be a great forsaking in the midst of the land." Then it is added, "But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they have cast their leaves: so the holy seed shall be the substance thereof." Nothing could more strikingly depict the long winter of Israel's desolation; but here God would in the remnant give a principle of restoration and blessing, as Paul shews in Romans 11.

This point is more historically prophesied of in Isaiah 8 and 9, where the rejection of Christ is definitely spoken of, verses 14-18; and His manifestation in glory in favour of Israel, yet in judgment, in chapter 9: 5-7.* Chapters 11 and 12, the closing ones of this series, largely declare the restoration of Israel, terminating thus, chapter 12: 6: "Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee."

{*Verse 3 should be read "Thou hast multiplied the nation, hast increased its joy; they joy, etc."}

270 In chapters 24 and 25, which form the close of the next series of prophecies, the testimony of God is carried on to the utter desolation of the earth. "The earth shall reel to and fro like a drunkard, . . . and the transgression thereof shall be heavy upon it, and it shall fail and not rise again"; that is, it is its definite and final judgment as the earth of man's power. It is added, "And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth . . . . Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in Mount Zion, and in Jerusalem, and before his ancients gloriously." Here, therefore, again we find judgment on the earth, and the Jewish people brought to the enjoyment of Jehovah's presence and blessing. But there is more than this. In chapter 25 universal blessing comes on the Gentiles then: "And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. And he will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations." At this time also it is that the resurrection takes place, verse 8: "He will swallow up death in victory: and the Lord God will wipe away tears from off all faces: and the rebuke of his people shall he take away from off all the earth: for the Lord hath spoken it." In the mountain of Zion is the awaited blessing and power that sets aside all that is hostile. In chapter 26 all is celebrated in a prophetic song. In chapter 27 Satan's power is destroyed, and God's dealings with Israel reviewed.

In taking up these closing chapters of the two series of prophecies (chaps. 5-12 and 24-27), the first, God's dealings with Israel as in the land, the second with the Gentiles, I have passed over a remarkable chapter in the midst of the Gentile series, to which I must now return, chapter 18, difficult in expression, but very plain in its purpose. Messengers are sent by a mighty protecting power to a nation scattered and feeble - a nation wonderful from the beginning. The Lord summons all the inhabitants of the world to attend. He holds Himself aloof in His dwelling. The Jews come back, looking for full national blessing in a carnal way; just as it seemed blooming they are cut down again, and the beasts of the field, the Gentiles, summer and winter on them. Still at that time a present is brought of this people to the Lord, and then from them to Him in the mount of Zion. We learn thus their return by some political movement, their subsequent desolation in their land; yet they are brought to the Lord, and they themselves bring their offering to Jehovah in Zion.

271 You will find in chapter 29, and remarkably in chapter 32, and largely in chapters 34 and 35, the Spirit's testimony to the final restoration of Israel. You may compare chapters 54, 62, 65, and 66 for enlarged testimonies of the restoration of Jerusalem in the glory. The prophecies of Isaiah have the character of a general revelation of the ways of God, having the Jews for their centre, including their guilt in separating from Jehovah, and in rejecting Christ; Babylon, their scourge when disowned, and the Assyrian when they were owned.

But Jeremiah lived when the house of David had completed its guilt, and Jerusalem was about to be given up to the captivity of Babylon. Hence, while pleading with them as to their sins, he enters into specific detail as to the restoration of the Jews and Jerusalem, announcing (as the other prophets) the judgment of the haughty Gentiles. To his prophecies I will now return. The whole of the chapters from 30 to 34 are worthy of your fullest attention. I can only quote the most striking passages.

In chapter 30 the prophet speaks of that day of Jacob's trouble which there is none like, of which the Lord speaks in Matthew 24, but declares he shall be delivered out of it - a declaration which, as we know, was not accomplished at the first destruction of Jerusalem by Titus; and he adds that in that day the Lord of hosts would break the yoke from off his neck, and strangers should no more serve themselves of him, takes notice of the utter desolation of Jerusalem, but declares He would bring back the captivity, and the city should be built on its own heap, and the palace remain after the manner thereof; and then announces the utter judgment of the wicked when Israel should be His people: it would be in the latter days.

272 Both families (chap. 31) should be His people. This shews at once it was not the restoration from Babylon merely. It is declared that His love is an everlasting love. Jacob was redeemed (v. 11); they would come and sing in the height of Zion. This is declared (v. 31) to be founded in establishing the new covenant, and the chapter closes with these remarkable words: "Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; the Lord of hosts is his name: if those ordinances depart from before me, saith the Lord, then the seed of Israel also shall cease from being a nation before me for ever. Thus saith the Lord, If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the Lord. Behold, the days come, saith the Lord, that the city shall be built to the Lord from the tower of Hananeel unto the gate of the corner. And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath. And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse-gate toward the east, shall be holy unto the Lord; it shall not be plucked up, nor thrown down any more for ever."

In chapter 32 Jeremiah is commanded to redeem land at Anathoth; and the chapter closes thus: The Lord declares, He will gather them and they will be His people, and He will be their God. "And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them: and I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart, and with my whole soul. For thus saith the Lord, Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them.' And, returning to the occasion of the prophecy, "Behold, Hanameel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that is in Anathoth; for the right of redemption is thine to buy it. So Hanameel, mine uncle's son, came to me in the court of the prison according to the word of the Lord, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the word of the Lord. And I bought the field of Hanameel, my uncle's son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver." The promises are renewed in chapter 33, and God declares David shall never want a man to sit upon the throne of the house of Israel. "If ye can break my covenant of the day and my covenant of the night, and that there should not be day and night in their season; then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers. As the host of heaven cannot be numbered, neither the sand of the sea measured; so will I multiply the seed of David my servant, and the Levites that minister unto me. Moreover the word of the Lord came to Jeremiah saying, Considerest thou not what this people have spoken, saying, The two families which the Lord hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them. Thus saith the Lord, If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them."

273 Nothing can be more positive than these promises. The Lord takes the ground of His unchangeable faithfulness, refers to all the evil man has been guilty of, and declares He will not cast him off for it, but put the law in his heart, gives local details as to the rebuilding of Jerusalem, and says that as He had pulled down and destroyed them He would build them up again; so that it is impossible to apply it to any others.

We get details as to their restoration, which passing on to Ezekiel leads us to. In chapter 20 of that prophet we are told that, as regards the ten tribes, they will be brought out of the countries, and as in the days of leaving Egypt the rebels fell in the wilderness, so now they would pass under the rod like a flock told by the shepherd, and the rebels would not enter into the land (v. 34-38). This is not so with the two tribes: they will return in unbelief, a remnant only being faithful; Daniel's 'wise ones,' and two thirds will be cut off in the land and the third part pass through the fire and be refined as silver is refined. See Zech. 13: 8, 9.

274 But I must quote some other passages of Ezekiel. In chapter 34 God judges the shepherds. He there declares He will take the flock into His own care (v. 11-22) He then, in verse 23, passes on in unsymbolical language to say what He will do in the latter days. "And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I the Lord will be their God, and my servant David a prince among them; I the Lord have spoken it. And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land; and they shall dwell safely in the wilderness, and sleep in the woods. And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing. And the tree of the field shall yield her fruit, and the earth shall yield her increase, and they shall be safe in their land, and shall know that I am the Lord, when I have broken the bands of their yoke, and delivered them out of the hand of those that served themselves of them. And they shall no more be a prey to the heathen, neither shall the beast of the land devour them; but they shall dwell safely and none shall make them afraid. And I will raise up for them a plant of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the heathen any more. Thus shall they know that I the Lord their God am with them, and that they, even the house of Israel, are my people, saith the Lord God. And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord God."

In chapter 36 we have the well known passage in which being born again is declared to be the work which God will accomplish in them that they may enjoy their land before Him. "For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God. I will also save you from all your uncleannesses; and I will call for the corn, and will increase it, and lay no famine upon you. And I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the heathen." Then the heathen would know that this restoration was Jehovah's doing. This last point, which we find more than once in Ezekiel, is an important element in the re-establishment of Israel, and (like the others, and especially their occurrence at the same time) has never yet been fulfilled.

275 In chapter 37 we see a further point insisted on. The dry bones of Israel would be clothed with flesh, and the people brought to life again, and placed (v. 14) in their own land. But when this takes place in the last days, the long separated ten tribes will be reunited to Judah, and have one head, never to be divided again (v. 19, 20). David (the beloved), that is, "Christ," is to be king over them; God's tabernacle will be amongst them; He, Jehovah will be their God and they His people; and the heathen will know that Jehovah sanctifies Israel when His sanctuary is in the midst of them for evermore. This dwelling of Jehovah in their midst has never been, if not by the presence of Christ whom they rejected, since the Babylonish captivity.

Ezekiel wholly passes over the times of the Gentiles, and introduces Jehovah again in their midst in the land. Connected with this is the account of the inroad of Gog, in the two following chapters. When restored to the land, and appearing outwardly to be restored to blessing, Gog comes up against them; God pleads against him and sanctifies Himself in this judgment. Gog falls on the mountains of Israel, and God makes His holy name known in the midst of Israel; He allows them no more to pollute His name: and the heathen shall know that He, Jehovah, is the Holy One in Israel. "Behold," it is added in remarkable language, "it is come and it is done, saith the Lord God. This is the day whereof I have spoken." The prophecy is closed by these words: "Then shall they know that I am the Lord their God which caused them to be led into captivity among the heathen, but I have gathered them unto their own land, and have left none of them any more there. Neither will I hide my face any more from them; for I have poured out my spirit upon the house of Israel, saith the Lord God," Ezek. 39.

276 Thus the revelation of the full restoration of Israel in both parts of the divided kingdom, reunited in one under Christ, and of the new covenant - connected with the judgment of the heathen, and their learning that Jehovah is in the midst of Israel, Jerusalem being rebuilt and glorified, as in Isaiah 40 - is made as plain as words can well make it. I will confirm this, however, by some remarkable testimonies of the minor prophets.

Turn to Hosea 3: 4, 5, "For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days." You will remark that the blessing of Jehovah and the often mentioned David are spoken of in the latter days; meanwhile, they have not the true God, and they have not false gods - no sacrifice, but no image either. Thus they abide many days, and thus have abode. In the latter days it shall be otherwise.

In Joel 3 we have again the judgment of the Gentiles summoned to awake up and come to the great day of God to the valley of Jehoshaphat (the judgment of God). There, says Jehovah, will I sit to judge all the heathen round about, and the harvest, separating judgment, and the vintage, judgment of pure vengeance, arrive. Of the Jews it is said (v. 20, 21), "But Judah shall dwell for ever, and Jerusalem from generation to generation, for I will cleanse their blood that I have not cleansed, for the Lord dwelleth in Zion."

See Amos 9: 14, 15;. Here we get what has clearly never yet been fulfilled, while it applies to temporal blessing in the land: "They shall no more be pulled up out of their land which I have given them, saith the Lord thy God." It is here a question, which is not one for faith, whether God's word will be fulfilled.

In Micah we have a beautiful description of what Israel will be in the world in that day under Christ. They will not be added to the church one by one, and merged as blessed in it; they will be gathered as Israel; chap. 5: 3. Then Christ will be their strength against the Assyrian their foe, when owned in the land. Then they become as dew in the world, the freely flowing blessing of God, but as a lion among the beasts of the forest to all that oppose them and the counsels of God in them (v. 8), while all evil is purged out from them and the heathen judged, as we have never seen (v. 9-15).

277 In Zephaniah 3 we have another passage full of instruction as to the Lord's ways with this people. First, Jehovah's long and gracious, but useless, patience (v. 7). So the godly ones had to wait till judgment came on the nations, would subdue them, and bring in blessing. In Israel there would be a poor and afflicted and sanctified remnant (v. 12, 13), but peace should be their portion. Then Zion, Israel, and Jerusalem are called to rejoice with all their heart; Jehovah was in their midst: they would not see evil any more. God would rest in His love - the blessing so great that His love would be satisfied and in repose. Blessed thought! still more blessedly true of us when Jesus shall see the travail of His soul and shall be satisfied. Then all that afflict Israel will be undone, and the people made a praise among all peoples of the earth (v. 14-20).

In Zechariah, the whole of chapter 10 describes the restoration of Israel in the latter days, speaking of each division of the people, Judah and Ephraim; then chapter 11 tells of Christ's rejection; and in chapter 12 all the nations gathered against Jerusalem are judged, and she becomes a burdensome stone for them (so that it has no application to past events), and there is a detailed account of how Jehovah will save the people: "In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem. The Lord also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify themselves against Judah." Then there is the mourning over Christ's rejection, and they look on Him whom they have pierced. They are sifted (chap. 13: 9), and two thirds cut off, and the third part pass through the fire. The last chapter (14) closes this striking history with full details of what shall take place. The Lord comes. His feet shall stand on the Mount of Olives. At evening time, when men would expect darkness, it will be light. Living waters shall flow out from Jerusalem. Jehovah shall be King over all the earth; He alone shall be owned. Jerusalem shall be inhabited in her place; there shall be no more utter destruction, but Jerusalem shall be safely inhabited.

278 The testimonies I have cited are amply sufficient to shew, to every one who receives the testimony of God's word as true, the certainty of the restoration of Israel to their own land to be blessed under Christ and the new covenant. The circumstances of the return of Israel and Judah are distinguished. Of the former, the rebels are cut off outside the land, which they never enter; of the latter, in the land: the residue of these last passing through the fire. This involves the history of Antichrist and the Gentiles, which will be spoken of when the prophecies as to them are considered. But Israel and Judah are united under one head. Further, in the series of events which usher in the blessing, the Gentiles are gathered against Israel and are judged, and afterwards blessed in connection with, and subordinate to, that people. Jehovah is King over all the earth. It is noticed, too, that these events take place at the epoch at which the resurrection does. Peace reigns, and the curse is removed: Jerusalem is never defiled any more, nor does Israel lose its blessing.

Such is the establishment of the divine government of the world at the close. Of this government Israel is the centre, according to the fixed purpose and unchangeable calling of God. They reject now the gospel, but are beloved for the fathers' sake: they will believe when they see. We have brighter blessings, because we believe without seeing; and this is one thing which renders the understanding of the prophecies, as to the Jews, important. Not only is it precious to us as a part of Christ's glory, but our clear apprehension of the application of prophecy to them hinders our misapplying it to the church. T his takes its own heavenly character. It is witness of sovereign grace, giving it a place with Christ where no promise was; Israel, the testimony to God's faithfulness to His promises - Jehovah, who was and is to come. Israel will, indeed, be the royal people, the centre of Christ's earthly power and dominion, but they will be reigned over. We, by pure grace, shall reign with Him, suffering first with Him. The church has its place with Him, Israel its own blessing under Him according to His promises of old.

Lectures on the Second Coming of Christ

Delivered at Toronto, Canada.

J. N. Darby.

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Lecture 5

Matthew 13

The part of the subject which will occupy us this evening, beloved friends, in treating of the coming again of our beloved Lord, is the sorrowful side of it. What we had before us in the previous lectures was the blessings and joys of the saints, founded on the sure promise of Christ Himself that He would come again; and we found that their looking for the fulfilment of that promise was connected with their every thought and action. But it is of the greatest importance that we should look at this sorrowful side as well as the other, that man may see the consequence and effect of his responsibility.

The coming of Christ has a double aspect. As regards the professing church, and the world at large too, Scripture speaks of His appearing; because then it is that the result of their responsibility is manifested. As regards the body of Christ, it speaks of His coming, and our taking up to Himself. It is one thing to own the church as a responsible body in the world - another thing to look at it as one with Him. When we turn to that which has been set by God as a system down here, and see the failure of it, it is to be judged in respect of that failure as every system set up by God has been (each having been first established on the footing of man's responsibility).

There is never anything else but failure exhibited in man. Look all through the Scripture, where we have man's history from the very beginning of creation, and we find nothing but failure. Adam most signally failed in what God had entrusted him with. And then when law was given, even before Moses came down from the mount, man had made the golden calf to worship it. So when Aaron and his sons were consecrated, on the eighth day - the first day of their service - they offered strange fire; and, as a consequence, the free and constant entrance of Aaron into the holy place was stopped. Solomon, the son of David, was given glory and riches by God, but his heart was turned from Him by strange wives, and he fell into idolatry, and the kingdom was divided. God trusts Nebuchadnezzar with power, and he is the head of gold among the Gentiles: he gets into pride, and throws the saints into the fire; he loses his reason and senses for seven years (a figure of the Gentile empires), and eats grass like an ox. So with everything. So it is with the church, and man cannot mend it. Grievous wolves, says Paul, will come in after my decease; and there will be a falling away, and then Antichrist be fully revealed. The church itself as a system, trusted to man's responsibility, has been all a failure.

280 All was set up in the first Adam, who has failed. All will be made good in the second Man, who is perfect, and has overcome. But it is hard to get saints to lay hold of the entirely new position in which all is set by redemption, and by the resurrection of Christ. The first Adam failed, and was cast out; the last Adam, perfect, is come into a better paradise. So of everything. In the same way, law, which man broke will be written on his heart. Christ will be the true Son of David. Christ will rise to reign over the Gentiles. So, as the church has failed, He will yet be glorified in His saints, and admired in all them that believe. In each position in which God has tried man, what Scripture teaches us is, that man has failed in his responsibility, and that God's plans will go on in His patient mercy till all is fulfilled in Christ.

If we now turn to this responsibility, we shall find there are two subjects before us as engaged in it; the professing church is one; power in the earth, shewn in the beasts, is the other. Both are found corrupt, or at open enmity with God that which is called the church will be utterly rejected of God - spued out. The thing which Scripture teaches us is, not that we shall fill the world with blessing, but entirely the contrary The evil introduced by Satan, where Christianity had been planted, will never be remedied until the harvest. Such a thought is humbling, but gives no ground for discouragement, for Christ is ever faithful. It is the occasion, dear friends, for those who have the grace of God to walk more in accordance with it. But it is a solemn thing, if what we have to look forward to is the cutting off of the professing church.

Geographically speaking, Christianity was more widely spread in the sixth century than now; the world as then known was more acquainted with the gospel than it is now. Whatever man may say about progress and the like, a great part of what was then the Christian world had heard of Christ, but is now overrun by Mohammedanism or Popery; and, where that is not so, how far have infidelity and Puseyism prevailed! But it is this very thing that calls for earnestness in those who have the Spirit of God. He is surely working very specially in these days; and in the tide of evil we have the strongest possible motive for energy and activity. It is always right, but the inroad of evil specially calls for it, as in the days of Noah, in the sense of approaching judgment. The false idea of converting the world may give a stimulus for a time, but it destroys the solemn sense of what God is, and enfeebles the authority of God's word, which gives no such hope. When it is gradually found, too, that evil is growing up, and that the world is not converted, the reaction tends to subvert the faith, and cast into infidelity.

281 The evil which works now was declared from the beginning, and will continue its course (such is the declaration of Scripture) till God interferes - will not be remedied until the harvest. Such is the clear teaching of the parable I have read to you (v. 24-30). It is a similitude of the kingdom of heaven.

People very often take the kingdom of heaven as if it were the same thing as the church of God; but this is in no way the case, though those who compose the church are in the kingdom. Supposing for a moment that Christ had not been rejected, the kingdom would have been set up on earth. It could not be so, no doubt, but it shews the difference between the kingdom and the church. As it was, the kingdom of God was there in the Person of Christ, the King. Only as He was on earth, it was not the kingdom of heaven. But Christ being rejected, He could not take it outwardly then, but ascended on high. Thus the sphere of the rule of Christ is in heaven. The heavens rule, and the kingdom is always the kingdom of heaven, because the King is in heaven; only at the end it will be subdivided, so to speak, into the kingdom of our Father, the heavenly part; and the kingdom of the Son of man, the earthly part. If we understand the kingdom of heaven as the rule of Christ when the King is in heaven, it is very simple. If Christ had set up a kingdom when He was with the Jews, it would not have been the kingdom of heaven, because He was not in heaven. Hence, it is said, "the kingdom of God is among you," but "the kingdom of heaven is at hand.

The gospel is the only means we have of gathering souls into the kingdom, and such are properly the children of the kingdom; but, within its limits, Satan works and sows tares, and they are in the kingdom. Take Popery, Mohammedanism, all manner of heretics: these are tares which have been sown where the good seed had been. Church means, or is rather, simply an assembly - an idea which has nothing to do with the thought of a kingdom. The parable I did not read, where we have Christ sowing the good seed, is not a similitude of the kingdom of heaven. A kingdom is a sphere where one rules as king. Christ is simply there sowing the word in men's hearts. It does not describe the kingdom of heaven, nor even the kingdom begun by the King being on earth; it is individual in its character.

282 The moment He comes to this and the two following parables, we have a similitude of the kingdom of heaven. They describe the outward result in this world of the fact of Christ the King's being in heaven. You will remark that these are spoken to the multitude; the last three, and the explanation of the tares and wheat, to the disciples, shewing the mind and purpose of God - what divine intelligence knows and does, not mere public result in the world. The tares and wheat shew the outward result, in the world, of the gospel. In the next, it becomes a great tree - a great tree, in Scripture, signifying great power. That is what Christianity became in the world from a little seed - a great political power, like the kingdoms of the world. The next shews it as a doctrine pervading a mass of measured extent, as a little leaven penetrates through the lump of dough.

Then the Lord goes into the house, and explains God's mind about these things (v. 36). "Then Jesus sent the multitude away, and went into the house, and his disciples came unto him, saying, Declare unto us the parable of the tares of the field." The servants enquire if they should gather the tares up. They are forbidden to do it. Our part is not judgment or excision in this world. We have not to root evil out of the world by persecution. We have seen often that the wheat was rooted up. They must grow in the field (that is in the world) till harvest. "But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest." We learn from this, not only that Christianity does not spread everywhere, but that where it does spread it becomes corrupted. And, if we look at the state of Christendom, we cannot but see that this is the case. We see how the tares have been sown and sprung up, how false doctrines have crept in, Popery, and all kinds of errors. Then our Lord, having sent the multitude away, and gone into the house, explained the parable to His disciples.

You will now remark that, as I have said, in these parables, with the explanation of the first, you have two distinct things - the outward result, and the unfolding of God's design in it. Thus, with regard to the grain of mustard seed, you have the outward result - it becomes a great tree, which, in Scripture, is simply a great public power. The king of Assyria is represented as a great tree. So Pharaoh is represented as a great tree. And Nebuchadnezzar was a great tree, which was hewn down, but whose stump and roots were left in the earth. In a word, it means simply a great power. And that was what Christianity became in the world - the greatest power in it. The figure in the parable does not raise the question whether it was good or bad, but simply represents that it was a great public power in the world. The little seed of the truth, sown at the first, took root, and grew up to be a great tree. So in the case of the leaven, working within a certain sphere, represented by three measures of meal - it worked there until the whole was leavened. The doctrines of Christendom penetrate through the whole. But no reference is there made to godliness or sanctity. Christianity is represented as a public outward thing, making its way in the world. But, having sent the multitude away, the Lord takes up an entirely different thing, and explains, not the outward effect, but God's mind in the transactions represented by these parables. And He begins by explaining the parable of the tares of the field. Verse 34: "All these things spake Jesus unto the multitude in parables . . . . Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. He answered and said unto them, He that soweth the good seed is the Son of man: the field is the world."

283 Mark how perfectly absurd it is to think, as some do, that it is the church which is here spoken of. The Son of man comes to sow the gospel, the word of God, in the world - not in the church. The church has received it already. The church is composed of those who professedly or really, as the case may be, have already received the good seed. He does not sow it in the church, which would be repeating what had been done before, but in the world. "The field is the world"; and nothing can be more absurd than to apply this to the church, or to bring it up in connection with any church question.

"The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one." It is not that the wheat is spoiled. The Lord will gather that and have it in His garner. But the crop is spoiled. Christianity, as an outward thing in the world, has been corrupted through the prevalence of all kinds of error and wickedness. "The enemy that sowed them is the devil: the harvest is the end of the world" (that is, "of the age"). It is not the end of the world, in the ordinary sense, that is spoken of; it is "the end of the age": there is no dispute about that for anyone acquainted with the original: "And the reapers are the angels. As, therefore, the tares are gathered and burned in the fire; so shall it be in the end of this world" - of this age. "The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth." That is, the mischief which Satan has done will go on until the Lord executes righteous judgment on the world. The corruption of Christianity, the spoiling of the crop - not of the wheat, because God takes care of that, and gathers it into His garner, but of the crop (the public outward thing, which Satan has set himself to corrupt and spoil) - will go on until the harvest.

284 And indeed on this point we get a little more precise information. The first thing, we learn, will be the gathering together of the tares (those who have grown up as the fruit of the corrupt principles, sown by Satan where the gospel had been planted) in bundles to be burned. And then He gathers His wheat into His garner - takes His saints to be with Himself. This is all the parable states. The explanation goes farther, and gives the manifested result when Jesus shall appear, "Then shall the righteous shine forth" - they have been gathered already - "then shall the righteous shine forth as the sun in the kingdom of their Father"; as the wicked are cast into a furnace of fire, where there is wailing and gnashing of teeth. We have first, then, the tares growing till harvest; and then the Lord gathers out of His kingdom all things that offend, and them which do iniquity. There is much instruction here, but I will not detain you now with entering into more than the general idea. We have this, however, very distinctly brought before us, that while the Lord gets His own wheat in the garner, yet the crop sown in the world is spoiled; while men slept, the devil comes and spoils the plan by sowing false principles of Judaism or legalism, and immorality or Antinomianism, and false doctrines about Christ. By all these things the crop is spoiled, and this is never mended in the world until judgment comes.

285 You will now see, by comparing other passages, that the church, having a certain responsibility entrusted to her in the earth, has not fulfilled what that responsibility made incumbent upon her, and comes under judgment. Turn to Romans 11 and you will see distinctly this principle laid down: as to the facts we shall refer to other passages. There, after speaking of the cutting off of the Jews, the apostle says, "Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be graffed in. Well, because of unbelief they were broken off; and thou standest by faith. Be not high-minded, but fear. For if God spared not the natural branches, take heed lest he also spare not thee. Behold, therefore, the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off . . . . For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in." It is exactly through being wise in its own conceit that the professing church has fallen. It has looked on the Jews as entirely set aside, forgetting that "the gifts and calling of God are without repentance" - that He never changes His mind - that, though He can create and then destroy, He never sets aside His own design and purpose; and that, God having called the Jews as a nation, He never will lay aside that purpose. But the church has been wise in their own conceits, thinking that the Jews are set aside, and that the church never can be.

But we shall find exactly fulfilled, as regards the church as an outward thing in the world, what is stated in this chapter, that, if it continue not in God's goodness, it will be cut off. This is the specific instruction contained in this passage, with reference to those brought in by faith, after the natural branches were broken off, that is, Christendom, that they are placed on this ground; that, if they do not continue in God's goodness, they will be cut off like the Jews. The only question is, how long forbearance may be extended to them. "Thou wilt say then, The branches were broken off that I might be graffed in." Quite true, the apostle replies, but "because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear. For if God spared not the natural branches, take heed lest he also spare not thee. Behold, therefore, the goodness and severity of God," etc. Now, what I ask is this: Has the professing church continued in God's goodness? Do we not see Popery and Mohammedanism prevalent where Christianity was originally planted? Have they continued, then, in God's goodness? There is nothing said about being restored. This will not do: what is required is to "continue." It is the same as when a man who has broken law, says, "I will do right for the future." This does not meet the law's claims; he has not "continued in all things which are written in the book of the law to do them."

286 And I ask, Has the church continued in God's goodness? Is that which we now see in Christendom what God set up in His church in the beginning, or anything like it? Has not the professing church turned to ceremonies and sacraments, and all kinds of things other than Christ, in order to be saved by them? They have not continued in God's goodness. You can see that most plainly. Our own consciousness testifies to it. But, if they continue not in God's goodness, the whole of Christendom, the apostle says, will be cut off, and the Jews will be graffed in again. There cannot be the least doubt of that. "And they also, if they abide not in unbelief, shall be graffed in; for God is able to graff them in again" . . . "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in." As soon as the Lord has gathered the real church of God, and taken them up to heaven, He sets up the Jews again.

Turn now to the positive testimony. What I have been reading is conditional; it shews what will take place if they continue not in God's goodness. We shall see now if they have continued. You will find that Jude brings it out in a very striking way, because he takes up the whole history of Christianity from beginning to end. "Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called" - that is, the true saints - "Mercy unto you, and peace, and love, be multiplied. Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints." That is, I would have written in order that you may be built up in the truth, but through the coming in of evil I am obliged to exhort you that you should earnestly contend for the faith which was once delivered unto the saints." For there are certain men crept in unawares, who were before of old ordained to this condemnation; ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ."

287 We see, then, the cause of the falling away - that already in Jude's time these men had crept in unawares into the church of God, and were bringing in corruption. And he warns them that the same thing had happened in the case of Israel, when brought out of Egypt, and had caused them to fall in the wilderness: they had not maintained faithfulness. He refers them also to the case of the angels who kept not their first estate, because the principle of apostasy crept in. And mark the way in which he speaks of these men that had crept in unawares - of these tares that Satan had sown. Look at verse 14: "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all; and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him."

That is, under the inspiration of the prophetic Spirit of God, he sees the mischief and evil done by these persons, and sees that it was to grow and ripen up to judgment, as we shall soon see appears elsewhere. And he tells the saints that the mischief has begun, and therefore he warns them that they "should earnestly contend for the faith which was once delivered unto the saints." And the Lord executes judgment, because, instead of the world becoming filled with the blessedness of the gospel, the church has got corrupted. That it is prophesied that the filling the world with blessedness is to be brought about by Israel and not by the church, you will see, and that very distinctly indeed, when we come to other passages. But here we get a remarkable prophecy, shewing that (as in Romans 11 was declared that, if they did not continue in God's goodness, they should be cut off) they will not continue in God's goodness; and it gives us the history of the church in the world from the beginning to the end of it, when the Lord shall come with ten thousands of His saints to execute judgment. It is as plain and distinct a declaration as it possibly could be; and you will find that the whole testimony of Scripture concurs, as of course it must concur, in the same truth.

288 Turn now to Habakkuk, where you have one of those passages which are constantly in people's minds, as shewing that the gospel is to go on and spread until it fills the world. I refer to them merely for the negative purpose of pointing out that they shew nothing of the kind. Habakkuk 2: 12: "Woe to him that buildeth a town with blood, and establisheth a city by iniquity. Behold, is it not of the Lord of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity? For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea." The people are all labouring in the fire, and wearying themselves for very vanity, and then the glory comes and fills the earth.

Turn now to other passages, where it is not stated conditionally, or in a general prophetic manner, but where distinct details are given of that which would come about. Turn to 2 Thessalonians, and you will find there the connected details of the course of that of which Jude has already given us the beginning. But the general fact we also have stated in the Philippians, where the apostle says, "I have no man likeminded; for all seek their own, not the things which are Jesus Christ's." That surely was an early period in the history of the church to say that Christians were in a state of such decline and decay that they were not seeking the things of Jesus Christ, but their own interest. When we return to the second epistle to the Thessalonians we get this very distinctly brought out. "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ [rather of the Lord] is [not "at hand," but] here." The expression "at hand" makes it almost impossible to get at the sense of the passage; it means "here or present," the same word being used as when things "present" are contrasted with things "to come."

289 The whole point of the apostle's statement rests on this, that the Thessalonians thought that the day of the Lord was "here" - that it had already come - that their having got into so much dreadful tribulation and persecution proved that it had come. The expression "the day of the Lord is at hand" is often made use of as occurring in this passage, while in fact there is nothing of the kind in it. The Thessalonians thought, not that it was at hand, but that it had come, and therefore the apostle says, "Let no man deceive you by any means, for that day shall not come, except there come the falling away first" - that is, the not continuing in God's goodness.

Therefore, as the apostle had stated that, if they did not continue in God's goodness, they would be cut off, we have here the positive revelation or prophecy that they would not continue in God's goodness, that there would come the falling away, and that the day of the Lord cannot come until that falling away or apostasy takes place. So it is plain on the face of it that, in place of the church continuing in God's goodness, the distinctly opposite is the case. The apostle shews how the declension goes on: "Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped, so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not that, when I was yet with you, I told you these things? And now ye know what withholdeth, that he might be revealed in his time. For the mystery of iniquity doth already work." That is the important point here, that already, as to its general principles, it was going on in the apostle's day. Even then the enemy was at work, sowing tares. Only it was a mystery; it was going on secretly, in a hidden way. There was Judaism, and Antinomianism, making high professions of grace with a corrupt practice, and various other forms of heresy, as the denial that Christ was a real man, etc., all of which are mentioned in Scripture - we do not require to go to church history at all to find them. They denied the humanity, quite as soon as they did the divinity, of the Lord.

We find then that this mystery of iniquity was already at work in the time of the apostle, and it was then only hindered from going on; it was not to be set aside. The time will come when it will be set aside, when Babylon will be destroyed, but not by the word. I may first refer for a moment to this point. In the book of Revelation (chap. 17) you find that it is the ten horns and the beast which shall destroy the great whore, and burn her with fire, and then men will be given up to even still greater evil - giving their power to the beast; and then judgment.

290 Returning to the passage in Thessalonians, we find the apostle says, "The mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming." We get here this very important truth, as regards the responsibility of the church, that what was working to corrupt it in the time of the apostle himself would go on until what hindered the full development of iniquity was removed, and then that wicked would be revealed, etc. This, as I have said, is the very opposite of continuing in God's goodness. It is intimated to us, that what was mysteriously working then would ripen and mature up to the open revelation of the man of sin, whom the Lord will consume and destroy - "Even him, whose coming is after the working of Satan, with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish, because they received not the love of the truth that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie." That is the way in which the professing church will be dealt with. Having refused to retain the truth - the real truth of God, God will send them strong delusion, that they should believe a lie - "that they all might be damned who believed not the truth, but had pleasure in unrighteousness."

The Lord then comes and destroys the wicked, the evil being open and evident; it is no longer a mystery. This is for us a very solemn view of God's dealings. It is not the pleasant and bright side. The pleasant bright side is the blessedness the saints will have at the coming of the Lord Jesus, in being gathered together to Him. The apostle says to the saints, You will all be taken up to meet the Lord in the air, and therefore you cannot think that the day of the Lord is here, for that day will not find you here at all. That day is the execution of judgment on ungodly men. It is as if a rebellion were going on at Toronto, and the Queen were to say, I will have all my loyal subjects with me at Montreal first, and then judgment will be executed. And so long as you were not at Montreal, it would be evident that that day of judgment had not arrived yet. That is the reason why, when it is said Lo here and Lo there, we know it does not apply to us. To a Jew it is different. If you say to a Jew who is expecting Christ, Lo here or Lo there, it is a snare to him. But if it is said to us, we can only answer, It is impossible, for we are going up to meet the Lord in the air, not to find Him here; and I am not there yet. So he beseeches them by our gathering together to Him not to be troubled as if the day was come.

291 In this passage then which I have read you have the positive declaration, that what had begun in the apostle's time goes on, until Christ comes to execute judgment; and you find another distinct and definite declaration of this kind in 1 Timothy 4. "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy, having their conscience seared with a hot iron."

Then, in 2 Timothy 3, we have very definitely and distinctly stated what the last days will be: "This know also that in the last days perilous times shall come" - not that the earth will be full of the knowledge of the Lord (that is a blessed time), but that "in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof." That is the character of the last days. There will be a great form of godliness, much superstitious worship, but a denial of the power of godliness. That is not a continuing in God's goodness, when the professing church in the last days, with a great form of godliness, denies the power thereof.

It is a remarkable proof of the power of Satan, that in the face of these passages, men, wise in their own conceits, will bring reasoning to prove that they are to go on and fill the whole world with the gospel - that, at the very time that judgments are hastening upon them, men will cherish the expectation of the earth being filled with a widespread blessedness - is the strongest possible evidence of the power of that delusion of which the apostle speaks. It is not that God is not working, and turning men from darkness to light. It was the same before the destruction of Jerusalem; three thousand were converted in a day. If we had three thousand converted in a day now, would it be a proof that the millennium was coming? No, but rather that it was judgment which was coming. It was because the judgment was coming that this happened. It was the Lord's gathering out His saints before the judgment, and adding to the church such as should be saved. And, if He is now working in a special manner to gather out souls, it is not because the gospel is to fill the world, but because judgment is coming upon the professing church.

292 The apostle shews that the declension will go on, that it will not be set aside. For "evil men and seducers," he says, "shall wax worse and worse, deceiving and being deceived." And then he gives the resource under such circumstances. "But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; and that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus." It is as much as to say, You cannot trust the church, which will have but a form of godliness, denying the power; your resource must be the holy scriptures of truth.

You will find, again, how this mystery of iniquity began to work at the very outset, by turning to 1 John 2, where this very question is treated of. "Little children, it is the last time." It seems a remarkable thing for the apostle to speak of the very time when Christianity commenced to be diffused as the last time. God's patience has nevertheless continued to go on from that time to this day; for with Him one day is as a thousand years, and a thousand years as one day. "And as ye have heard that Antichrist shall come, even now are there many Antichrists." It is not the Antichrist whom he speaks of, but he says that already there were many antichrists - already the mystery of iniquity, the spirit of evil, was working - "whereby we know that it is the last time." We have seen that the last days are a perilous time; and here we see that the apostle knows it to be the last time, because there are many Antichrists. Is it possible then that the last time will be a time when the whole world will be filled with such blessedness as some speak of? The whole testimony of Scripture is as plain as can be to the contrary: "Whereby we know it is the last time. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out, that they might be made manifest that they were not all of us." They adopt false principles: their Christianity becomes corrupted; and they go out.

293 Turn now to Luke 18, which occurs to my mind in connection with this, shewing how far the professing church is from continuing in God's goodness (v. 6): "And the Lord said, Hear what the unjust judge saith. And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily. Nevertheless, when the Son of man cometh, shall he find faith on the earth?" That is not like having the world full of the gospel. He puts the question, Will there be some individuals Still expecting His interference and intervention? but He does not say there will be. The church will be gone, and the question is, Will there be any looking for His interference? will there by anyone expecting the Lord to descend on the earth?

It may be well now perhaps to turn to a few passages - because they rest in people's minds, in looking at this subject - about the gospel being preached to all nations and the like. I believe that this ought to have been done from the beginning by those to whom God has given grace. But that is not the question. The question is, whether there has not been a failure on the part of the church, as to the discharge of its responsibility. It is not a question whether they ought to diffuse the gospel - of course they ought. In the sixth century, Christianity was the all but national religion of China, and there are fragments of it there still. The limits of nominal Christendom are now very much contracted from what they were in former times. Formerly they embraced all the north of Africa, and in a measure all Asia. Now they are almost confined to Europe, except that in these modern times they include also the scattered populations in America.

Let us turn then to the passages which speak of the prevalence of the gospel. That in Matthew 24 is one of them. "And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations, and then" - not the millennium, but - "shall the end come." There is nothing here about filling the world with blessedness. But the gospel of the kingdom shall be preached for a witness to all nations, and then will come the end - the judgment, the end of this age. It is not said that the world is to be filled with blessing. To suppose so is being wise in your own conceit. It is said that the knowledge of the glory of the Lord will fill the world, but it is not said that the gospel will; although men, fancying that they have the power to bring it about, speak as if it were the gospel that was to do this.

294 If you look at Revelation 14 you will find this brought out still more distinctly and clearly, that the end comes when the gospel is sent for a witness to all nations. You often hear the passage quoted to shew that the gospel is to be preached to all nations, which is no doubt a blessed truth in its place. But, to see the effect of it, we must take the whole passage: verse 6, "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation and kindred and tongue and people, saying, with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come." It is almost a miracle how people read Scripture without understanding it. Whoever has been in the habit of frequenting public meetings, and listening to speakers from public platforms, must have heard that passage quoted hundreds of times, as if it meant that the gospel is so to be preached to all nations that it is to fill the whole world with light, while a moment's consideration would shew that this preaching of the gospel is a precursor of judgments. I shall now refer to the passages which speak of the knowledge of the Lord covering the earth as the waters cover the sea.

But, before doing that, let me just quote one passage in Isaiah (chap. 26), where you will see that this is brought, not by the gospel, but by judgments. Verse 9: "With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early; for, when thy judgments are in the earth" (not the gospel, but judgments) "the inhabitants of the world will learn righteousness. Let favour" (that is, grace, or the gospel) "be shewed to the wicked, yet will he not learn righteousness." There must be judgment; the time of harvest must come, as in the parable of the tares. "In the land of uprightness will he deal unjustly and will not behold the majesty of the Lord. Lord, when thy hand is lifted up" (when He is just going to strike), "they will not see; but they shall see, and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them."

295 Turn now to Habakkuk, where you have one of these passages which are constantly in people's minds, as shewing that the gospel is to go on and spread until it fills the world. I refer to them merely for the negative purpose of pointing out that they shew nothing of the kind. Habakkuk 2: 12: "Woe to him that buildeth a town with blood, and establisheth a city by iniquity! Behold, is it not of the Lord of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity? For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea." The people are all labouring in the fire, and wearying themselves for very vanity; and then the glory comes and fills the earth.

Turn now to Numbers - another of the only three passages in which what I am now referring to is spoken of in that way; and in chapter 14 you will find what the Lord means by filling the earth with His glory. When the people had sinned against the Lord and murmured against Moses, God said He would destroy them, and Moses then interceded for them. "Pardon, I beseech thee, the iniquity of this people, according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: but as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice, surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it." That, of course, is judgment; and the filling of the earth with God's glory here has nothing to do with the gospel. The Lord will have the whole earth full of His glory, but He does not use the gospel for that purpose. He does send the gospel, and urges it upon men with infinite patience and goodness; but they reject it; and then comes judgment.

In one other passage the expression occurs. You will find it in Isaiah 11: "But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb . . . . They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea" - that is, when God smites the earth, and slays the wicked. "And," the prophecy goes on, "in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria and from Egypt," etc. That is, the Lord gathers the Jews, and slays the wicked; and it is then the earth is full of the knowledge of Jehovah. "And the adversaries of Judah shall be cut off. Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together," and so on - shewing that there is to be an execution of judgment in the earth.

296 Turn now to Isaiah 66, where the glory of the Lord is also spoken of. And, in referring to these passages which are so constantly quoted, it is always an excellent plan to read the context. In this passage the glory of the Lord is brought in by fire and by sword. Verse 15: "For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many . . . . For I know their works and their thoughts: it shall come, that I will gather all nations and tongues, and they shall come and see my glory." The glory of the Lord here comes with the execution of judgment; there is nothing of the gospel at all.

You see, then, these three points. First, you have the statement that, after God had sown the good seed, the enemy came and sowed the evil. Then you have the conditional declaration, that the professing church, if it did not continue in God's goodness, would, as an outward thing, be cut off. Then, further, you have the declaration that that evil which had begun in the time of the apostles would go on to the end, the Lord only restraining the public manifestation of it until the time of judgment approached at Christ's coming, the fulness of the Gentiles being come in, and then that wicked would be cut off; also that in the last days perilous times would come, and Antichrist would come. We have seen also that the passages referring to the earth being filled with the knowledge of the glory of the Lord, and the like, are all connected with judgment; and that when favour is shewed to the wicked, as in the gospel, he will not learn righteousness.

297 If you turn to the Revelation, you will get a little more of detail about the falling away, and about what the character of that evil is which is at work. But before we quote from the Revelation, let me remark that the two great characters of evil from the beginning have been corruption and violence. Before the deluge, the earth was corrupt before God and filled with violence. And in the Revelation, "Babylon" is the expression of corruption, while the "beast" is the expression of violence. I cannot, this evening, enter into details as to this part of the subject, but I wish to shew you how the one runs into the other. In chapter 17 the expression "the great whore" indicates the power of corruption. At verse 15 it is said, "The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues" - the reference here is to the influence over the nations which a corrupt Christianity has exercised. "And the ten horns which thou sawest, and [not on] the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire." Of course, that is not the gospel; it is violence putting an end to corruption. "For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast."

It is not when Babylon is destroyed that the kingdom is given to the Son of man. It is given then to the beast. The effect of the destruction of all this corrupt influence of outward nominal Christianity, of the awful corruption of the Papal system, which was the centre of it all, that "mother of abominations of the earth" - the effect of the destruction of that, through the hatred and disgust of those connected with it, and disgusted and wearied with it, will be to put the power of the world into the hands of the beast. There is nothing at all here about the gospel. It is the violence of man refusing longer to submit to priestly power. When one reads Scripture, simply desiring to learn what it teaches, he cannot but be surprised how people form from it the systems they do. They take hold of some abstract principle, and following it out succeed in finding it in Scripture according to their expectations. In studying the Scriptures, they settle first what the Scriptures should teach, instead of being content to take simply what they do actually state.

298 Turn now to chapter 16, and you will find more about the time when judgment shall be executed upon Babylon, although we cannot now enter into the various details of it. "And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet." These are the powers of evil. "For they are the spirits of devils, working miracles, which go forth unto the kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief." It is the devil who gathers the whole world to that great battle. People may discuss what is meant by the dragon, and the beast, and the false prophet. I have very little doubt on that point; and I may just say, without entering into the details, that the dragon is the power of Satan, that the beast is the Roman Empire, and that the false prophet is the false Messiah at the time of the end.

I do not dwell upon this; but at all events it is perfectly clear that the three unclean spirits, which gather the nations to the battle of the great day of God Almighty, are not the gospel. It is the battle which in Isaiah is said to be with burning and fuel of fire. The nations are gathered to Armageddon, and then comes the judgment. I he beast and its horns destroy Babylon, that great corrupt system, and then the beast and the kings of the earth are gathered by evil spirits against the power of Christ, Satan being cast down from heaven.

In Revelation 19, we read that there comes forth on the white horse He who has on His vesture and on His thigh a name written, King of kings and Lord of lords; that the beast and the kings of the earth and their armies are gathered together to make war against Him that sat on the horse, and against His army: "and the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image: these both were cast alive into a lake of fire burning with brimstone; and the remnant were slain with the sword of him that sat upon the horse." Thus we get here very distinctly that there is an execution of judgment. And after that - after the execution of judgment - Satan is bound.

299 Then we have a passage, which is the only ground we have for saying that there is to be a millennium - a thousand years of blessedness. We have seen the general statements that the world will be full of the knowledge of the glory of the Lord, and that this is to be by judgment. But the only proof we have that the period of blessedness is to last a thousand years - the only evidence for this particular character of the glory which is coming - is found in Revelation 20. We have plenty of testimony that there will be a time of blessedness, but this specific character of it is only found here, and that is after the Lord has come as King of kings, and Lord of lords, and executed judgment, and Satan is bound. Satan has been corrupting everything; but, when he is bound, he can no longer do so; and then come the thousand years, and thrones and judgment are given to us. The saints shall judge the world, for so God has revealed in His word.

Are there not many professing Christians who, if you were to say to them, "Do you know you are to judge angels?" would think you were mad? And yet it was to the Corinthians (who were very far from being the most perfect of Christians, for they were, indeed, going on very badly) that this was said. The full import of the connection of the church with Christ has been almost wholly forgotten. People talk of their hopes of being saved, and of living godly; but the connection of the church with the Second Adam is practically forgotten. The power of redemption, and the high privileges connected with it, are overlooked.

Let us revert for a moment to Revelation 17 to see how intimately the saints are associated with Christ in that day. We read that the beast and the kings of the earth shall make war with the Lamb, and the Lamb shall overcome them; for He is Lord of lords, and King of kings; "and they that are with him are called, and chosen, and faithful." That description does not apply to angels. No doubt He will come with the holy angels; but the expression - "called, and chosen, and faithful" - applies to the saints, who come "arrayed in fine linen, clean and white," which "is the righteousness of saints." So arrayed, they come with the Lord. We shall be caught up to meet the Lord in the air; and when He appears, we shall also appear with Him in glory.

300 There is another point I wish to shew you, although I cannot go into details. I can only touch upon the great principles bearing on the subject we are considering, and pass over them very rapidly. You will remember a passage of sacred history in the time of Elijah, recorded in the Kings. God had seen that there were seven thousand in Israel who had not bowed the knee to Baal, although Elijah had fancied that he only was left, and they sought his life to take it away. Acting under God's authority, Elijah raised the question whether Baal was God, or Jehovah was God, and proceeded to test it by a public demonstration in the face of all the people. And he proposed to test it in this way, that he who answered by fire should be acknowledged as God. Sacrifices accordingly were prepared, and the priests of Baal cried aloud from morning until noon, "O Baal, hear us!" And Elijah mocked them, and said, "Cry aloud, for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked." And they cried aloud, and cut themselves with knives, until evening; but there was no answer. And then Elijah built an altar, and laid on it the sacrifice, and filled the trench about it with water, and called upon the Lord; and the fire of the Lord fell, and consumed the burnt sacrifice and the wood, and licked up the water that was in the trench; and when all the people saw it, they fell on their faces and said, "The Lord [Jehovah] he is the God; the Lord he is the God."

Now we find in the Revelation, that the false prophet brings down fire from heaven in the sight of men. It is all lies, of course; but he does it in such a way as to deceive men. The very thing which Elijah did to prove that Jehovah was the true God, the false prophet, or false Messiah, also appears to do - bringing down in the sight of men the very thing which proved Jehovah to be God; and that he succeeds by it in deceiving men, shews that they are given up to strong delusion to believe a lie. This refers to the government of the world, so far as the Jews are concerned.

If you turn to 2 Thessalonians, you will see the same, where Christianity is concerned, in connection with the apostasy: "Then shall that Wicked be revealed . . . even him, whose coming is after the working of Satan, with all power and signs, and lying wonders." Of course they are all "lying," but still they are "powers, and signs, and wonders" - words verbally identical in the original with those used by Peter when he preached of "Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs." That is, Antichrist does the same things - lying, of course, but the same as regards men's apprehension of them - which proved Jesus to be the Christ, and the same things that proved Jehovah to be the true God. By these means he blinds and deceives the people, and leads them away to worship the dragon and the beast. He does this by bringing down fire from heaven and leads them to recognise the false Christ as the true one, by doing the same things - falsely, of course - as Christ had done. You cannot conceive a more awful and solemn thing, than that men should thus be given up to strong delusion, to believe a lie, and to be subject to the power of him, whose coming is after the working of Satan, with all power and signs and lying wonders; and it is not surprising that the apostle should be so impressive in his warning, when he says, "This know, that in the last days perilous times shall come."

301 Now, beloved friends, the more you search the Scriptures, the more you will find these great leading principles clearly brought out. But the professing church refuses to see them; and this is connected with what I pointed out at the outset, that everything which in God's great scheme is trusted to man is a failure. It was while men slept, that the enemy came and sowed the tares, and then we have the positive revelation that the church, not continuing in God's goodness, will be cut off. Therefore the notion that the outward church of God, after having become corrupt, will again be set right, is an entire delusion - I say outward church of God; for, as regards individuals, what is revealed on this point is only a reason for greater faithfulness on their part. That is another question altogether.

As regards the duty of individuals, Scripture gives plenty of directions about that, even when speaking of the last days, when there shall be a form of godliness and a denial of the power thereof. From such, says the Spirit, turn away. It will be with the saints as with Elijah - there never will be a time when individually they will have a greater consciousness of the power of Christ, than in the time of general declension.

That, however, is not the point; the question is as to the outward manifestation and outward effect in the world. Men have comforted themselves with the thought of an invisible church, forgetting that it is said, "Ye are the light of the world." Of what value is an invisible light? It is said, "let your light so shine before men"; that is, let your profession of Christianity be so distinct "that they may see your good works, and glorify your Father which is in heaven."

302 And now, beloved friends, take this lesson with you, that, during this time of God's forbearance, until He comes forth to execute judgment, a deep responsibility is laid upon each of us. Let each man take heed how and what he believes. Keep in mind that it is by false doctrines that Satan has corrupted the church - by Judaism, by the worship of saints, and by all sorts of errors. We have not time to enumerate them all; but it is by the introduction of these false and heretical doctrines that Satan has succeeded in corrupting Christianity: so much so, that, if you wished to look for really the darkest characters of evil, you would have to go among Christians to find it - of course Christians merely in name I mean, but yet those who boast that theirs is the only true Christianity in the world.

I only add now this thought - how important it is, if we are approaching these scenes of judgment, that we should understand correctly what is the destiny of the church, instead of imagining that all is to go on rightly until the whole world is filled with blessedness! How important it is that we should understand that this mystery of iniquity, already at work in the apostle's days, is to go on until God leaves the bridle loose, as it were, for the whole power of evil to do its worst; that the evil is working until the saints are taken up to meet the Lord in the air, and then the power of Satan will begin to work! This surely is a solemn thought for me, if I care for the church, how I have discharged my own responsibility, when the question is put, as in Jeremiah, "Where is the flock that was given thee, thy beautiful flock? what wilt thou say when he shall punish thee?" Read the Acts, and see what Christendom is now, and say what likeness there is. Ask not only, Is there the doctrine? but Where is the practice now? Yet the Lord is faithful. And, when judgment comes, the Lord, having bought the field, has got the treasure safe, and He has kept it safe all the while.

We shall afterwards take up that part of our subject which connects God's dealings with the world, more particularly with the Jews. But, meanwhile, the Lord give us to lay this to heart - the difference between what is called the church, the outward thing, and what the church really ought to be. And let us see what our own characters are, if there is anything in us which is an adequate fruit of the travail of the Son of God, and of the coming down of the Holy Ghost as the Comforter and Sanctifier. It is best always, in making application of these truths, to begin with ourselves. Let us see, then, whether in our hearts we love and care for Christ, and about the condition in which the church of God is, or whether we are deceiving ourselves by imagining that it is in a proper condition to set the world right. I do not doubt that the Holy Ghost is remarkably working now. From the first time these things broke in upon my mind I have always expected that the Spirit of God would work; and I bless God that He is doing so much at this time. Yet I feel assured, from what I find in the Scriptures, that it is by judgment that this working is to be followed.

Lectures on the Second Coming of Christ

Delivered at Toronto, Canada.

J. N. Darby.

<11017E> 303

Lecture 6

On Daniel 2 19-49; Daniel 7

I have to read this chapter, dear friends, because it gives an outline of a part of prophecy of which other parts of Scripture are the detail. We began with the church's having a sure and certain hope, through the never changing promise of God, of being caught up to be for ever with Christ before He comes to judge the world; and we saw that the looking and longing (where the heart is truly for Christ) for His coming again is the bright and cheering influence of the Christian's path. Last evening we saw the professing church looked at as in the world (that which is called the church) to be at last utterly rejected of God, fearfully judged for its corruption, or spued out of Christ's mouth as nauseous.

When we turn to the ways of God on the earth, we have seen that His direct government had always been exercised with the Jews as a centre. Providential government He always exercises. He makes all things work together for good to those that love Him. Not a sparrow falls to the ground without Him who is our Father. But when we come to direct government, the immediate dealings with men on the earth according to their conduct, and the direct public interference of God to shew His ways on earth, then the Jews come on the scene and are the pivot round which those ways turn. But they, when fully displayed, extend necessarily to the Gentiles, who surround them and fill the earth, the great body of whom have now long oppressed them. Hence, the same passages which refer to the Jews refer to the Gentiles also, as those who come up before God when He begins that government in which the Jews have the first and principal place on earth. These passages I will now refer to, some of which, by reason of what I have just noticed, have already been quoted in reference to the Jews.

304 But, before doing so, I must point out two classes of Gentiles to which they refer, in respect of whom there are two very distinct classes of prophecy in Scripture: that which refers to those who were enemies of the Jews when God was there with them on the earth - when He owned them, or will hereafter again own them as His people; and that which refers to those who oppress them when they are not - when God has written on them Lo-ammi, "not my people," and the times of the Gentiles have begun. These are entirely distinct. We get certain powers dealt with which are outside Israel, and are their enemies when the presence of God and His throne are still in the midst of that people, and the representatives of whom will be found in the latter days, when God has taken Israel up again. But after the Jews turned to idolatry, and, whatever had been God's patience, rising up early and sending His prophets till there was no remedy, He was obliged to give them up to judgment; He then set up Nebuchadnezzar, and the times of the Gentiles began; and they are still running on. The empire passed from Babylon to Persia, and Persia to Greece; and the Jews were slaves to the Romans when Christ came - slaves to the Gentiles. Their ecclesiastical polity was allowed to exist, but the civil power was in the hands of their oppressors. These times of the Gentiles run on, until Christ executes judgment, until those who were the oppressors of God's people when He does not own them shall be destroyed, and those who are their enemies outside these oppressors shall be brought to nought at a time when they think they have got it all their own way; and then the Jew is set free.

In a word, Scripture shews us that the Jews are the centre of God's earthly dealings; and that as regards the Gentiles there are two classes or prophecy, one referring to the enemies of God's people when He owns them, and the other to their oppressors when they are turned off and He does not own them. Deuteronomy 32 lays the prophetic ground, at the very origin of their whole history, of all that is to come to pass. In verse 8, as we have seen when speaking of the Jews, they are shewn to be the centre of His ways. "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people [peoples] according to the number of the children of Israel." Just connect it now with the general judgment of the Gentiles. The prophet first states that after his decease Israel would corrupt themselves; then he goes on in verse 21 to the wickedness, the fruit of which is going on now. In verse 27 He rises above the wickedness so as not to destroy them, to shew that He is God. Then he goes on to the time of His rising up to judgment, leading us to that of which we are speaking. When Israel is brought utterly low, He will indeed judge His people, but He will also repent Himself concerning His servants. His hand, as it is expressed, takes hold on judgment, rendering vengeance to His enemies; for such the Gentile powers are found to be, and apostate Jews too. He makes His arrows drunk with blood, and His sword devours flesh. Yet this it is brings in the millennial blessings, when the nations will rejoice with His people, for He will avenge the blood of His servants (a thing we have not yet accomplished) - will render vengeance to His adversaries, and, mark the expression, be merciful to His land and to His people. Thus we have His people judged, His servants avenged, His adversaries brought under vengeance, yet His land and people Israel coming into mercy, and the Gentiles rejoicing with them - in a word, judgment, the Lord's adversaries destroyed, Gentiles and apostate Jews, His servants avenged, Israel restored, and the nations blessed with them, but Israel His people.

305 I will now turn, before distinguishing the enemies of Israel owned of God, and their oppressors when given up, to the general testimony of the judgment of the nations, and then shew you the two distinct. Turn to Isaiah 66: 15, "For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire; for by fire and by his sword will the Lord plead with all flesh." We have the great-general fact of the judgment of the nations; and, if you turn to verses 6-14, you will see the Jews set up again. "For thus saith the Lord, Behold, I will extend peace to her [Jerusalem] like a river, and the glory of the Gentiles like a flowing stream" (v. 12). Then you get the ungodly Jews in verse 17, and thence to verse 24 the manifestation of Jehovah's glory, those that escape the judgment that accompanies it going off to the nations and announcing the appearing of that glory, and bringing back the scattered Jews to Jerusalem. I get, then, thus the great fact that the Lord comes to judge all flesh; and those He finds interfering with Israel He cuts off.

306 Now turn to Psalms 9 and 10. They celebrate the judgment and destruction of the enemies of Israel in the land. The Psalmist introduces the whole subject in verses 4 and 5, "For thou hast maintained my right and my cause; thou satest in the throne judging right. Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever . . . that I may shew forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation. The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken. The Lord is known by the judgment which he executeth: the wicked is snared in the work of his own hands. The wicked shall be turned into hell and all the nations that forget God" (v. 14-17). "The Lord is king for ever and ever: the heathen are perished out of his land," Psalm 10: 16. These are the two psalms which, after speaking of the rejection of Christ as King in Zion, and His taking the character of universal headship as Son of man in Psalm 8, bring in the whole testimony of the Psalms, the state and feelings of the remnant of Israel in the last days, and the judgment which God executes upon the Gentiles.

Hence, remark, it is that we find in the Psalms these appeals to judgment, and demands for it, which have often stumbled Christians, when urged by the enemies of Christianity. They are not the expression of Christian feelings. We leave the world and go to heaven. In no sense have we to demand the destruction of our enemies in order to pass into glory. But Israel cannot have their rest on earth until the wicked are destroyed; and therefore they do demand this righteous judgment, and this is the way they will be delivered.

To pursue our subject: turn to Jeremiah 25. This is a remarkable chapter; but first I will give you a few verses from the end of Isaiah 24: 16: to shew the connection with Israel I will read from verse 13: "When thus it shall be in the midst of the land among the people, there shall be as the shaking of an olive tree: and as the gleaning grapes when the vintage is done: they shall lift up their voice, they shall sing for the majesty of the Lord, they shall cry aloud from the sea. Wherefore glorify ye the Lord in the fires, even the name of the Lord God of Israel in the isles of the sea. From the uttermost part of the earth have we heard songs, even glory to the righteous. But I said, My leanness, my leanness, woe unto me! the treacherous dealers have dealt treacherously, yea, the treacherous dealers have dealt very treacherously. Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly." There you get the world reeling like a drunkard under the terrible judgment of God, and (v. 21, 22) we see the judgment of the powers of evil on high, the prince of the power of the air and his angels, and of the kings of the earth on the earth; and then the Lord reigning in Zion and before His ancients gloriously.

307 Now turn to Jeremiah 25: 15, "For thus saith the Lord God of Israel unto me: Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it." He speaks of the various nations in that way, and then goes on from verse 29 to 33 to declare the universal judgment of the heathen, describing the terrible coming down of Jehovah in judgment upon them.

Turn now to Micah 5: 15. "And I will execute vengeance in anger and fury upon the heathen, such as they have not heard." But then, too, Israel is blessed and re-established in power in verses 7, 8, and that through Christ, great to the ends of the earth (v. 4, 5). "And he shall stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God; and they shall abide: for now shall he be great unto the ends of the earth. And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds and eight principal men."

308 Turn to Joel 3: 9-17. "Proclaim ye this among the Gentiles; prepare war, wake up the mighty men; let all the men of war draw near, let them come up. Beat your ploughshares into swords, and your pruning-hooks into spears; let the weak say, I am strong. Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O Lord. Let the heathen be wakened, and come up to the valley of Jehoshaphat [Jehoshaphat means judgment of Jehovah]: for there will I sit to judge all the heathen round about. Put ye in the sickle, for the harvest is ripe; come, get you down; for the press is full, the fats overflow; for their wickedness is great. Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision. The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God, dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more."

What makes this passage additionally important is, that Jerusalem is brought back to blessing and never to be trodden down again, no strangers shall pass through her any more, but the Gentiles who helped on her affliction are destroyed for ever. In the time of Nebuchadnezzar, when Jerusalem was in trouble, and again when Titus besieged and took it, the Gentiles were not destroyed at all. When Cyrus sent back a remnant to Jerusalem, they remained captive, and strangers are yet in Jerusalem. Again we find here all the nations gathered together, the Gentiles destroyed, and the Jews set up.

Zephaniah 3: 3 to end: Jehovah's determination is to gather all the nations. They are to be devoured by the fire of His jealousy. Here again, too, we find that Israel will never be cast out again. He will bring back their captivity and make them the praise among all the people. He will cast out their enemy. They will not see evil any more. Jehovah is in the midst of Jerusalem, God will rest in His love. I will turn to one more passage before I shew the difference between the two classes of enemies to Israel.

309 Haggai 2: 5-9: "According to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not. For thus saith the Lord of hosts, Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land, and I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts. The silver is mine, and the gold is mine, saith the Lord of hosts. The glory of this latter house [properly, the latter glory of this house] shall be greater than of the former, saith the Lord of hosts: and in this place will I give peace, saith the Lord of hosts." The apostle quotes this passage in the epistle to the Hebrews, shewing that it has not yet come. "See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven." He is urging them not to rest on earthly and created things, shewing that that time of universal shaking of the first and changeable creation was yet to come, declaring that all would be shaken and pass away.

Let us now take a review of scripture as to the two classes of Israel's enemies of which I have spoken. The chief enemy of Israel, while Israel was still owned of God before the captivity of Babylon, was the Assyrian. There had been others, as Syria, but Syria succumbed to the Assyrian. Egypt then sought to fill the scene of the world, and came up, conquered Judea, and met the power of Babylon at Carchemish; but its power was broken, and Nebuchadnezzar became the head of gold over the whole earth, and the times of the Gentiles began, which are still running on, and will till the Lord takes His great power and reigns. No doubt the Jews came back, or a small remnant of them, from Babylon, to present Messiah to them. But they were so wicked and perversely idolatrous that God had given them up to captivity, and, even when in their land on their return, they were subject to the Gentiles. God's glory and His throne were no longer amongst them. When they came back, they never got the Shekinah (the Shekinah was the cloud that manifested the presence of God). They had no longer the ark, or the Urim and Thummim. What constituted the witness of God's presence was gone, and these things were never restored. There are the times of the Gentiles still; the four beasts constituted the times of the Gentiles. And this, as to the earth, was of the last possible importance. The throne of God ceased to be on the earth.

310 Prophecy, indeed, remained till the outward order was restored; but it is remarkable that the post-captivity prophets never set aside the judgment pronounced in Hosea - "Ye are not my people." They never call the Jews God's people in their then standing, doing so only when they prophesy of that future day when they will be restored to the divine favour, which is yet to come. Finally, when Christ came, He was rejected, and sat down on His Father's throne, and the divine power and glory is wholly above, the object of faith to the believing soul. The people whom God had called, and who had God's throne among them, were wholly cut off, though preserved.

Well, the throne of God had ceased on the earth at the beginning of these times of the Gentiles; and therefore, in Daniel you never get the God of the earth, but the God of heaven, because He was not there with them. The departure of God from the direct government of the earth with Israel for the centre, His throne being in their midst, sitting between the cherubim, as it is said, and His return to the government of the earth, are of immense importance.

In Ezekiel we see His judgment on Jerusalem. God comes (Nebuchadnezzar being the instrument), God comes on the cherubim in the way of providence (those wheels which were so high - they were dreadful), spares His own whom He has marked and gives up the rest to destruction. He executes judgment, leaves them, and goes into heaven. The Gentiles are left to rule, subject to God's providence and final judgment; Israel, with God's throne in their midst, is set aside.

Four great empires arise successively - Babylon, Persia, Greece, and Rome. The Roman Empire, while devastating everywhere, does not succeed in getting all nations under its power, but continues the great power of the world till the judgment, though in a special form.

Then the Assyrian comes on the scene again at the close; that is, geographically what is now Turkey in Asia and part of Persia, but in the last days Assyria will appear on the scene in the Russian power, according to the testimony of Ezekiel 38 and 39 (a passage applied to this power one hundred and fifty years ago by the elder Lowth, before the present question arose). And the world, as connected with Israel and God's ultimate purposes on the earth, is divided into Western Europe and the basin of the Mediterranean, the Roman Empire, and Eastern Europe or the Russian. These two are never confounded in Scripture. The Assyrian was the power that warred against Israel when God owned them, and the other the power that oppressed and held them captive when they were not owned.

311 Now in Isaiah and the pre-captivity prophets you get the Assyrian all through, the beast being scarcely mentioned (once "the king," so as to complete the scene; and even that, I apprehend, as a subordinate ally of the beast). Whereas in Daniel you do not get the Assyrian, unless, possibly, obscurely in one chapter, and then not as such, the same thing being true of Zechariah, save that all nations are mentioned in both in a general way, brought as sheaves to the floor when rising up against Jerusalem. Thus far I have been speaking of the general judgment. Now, having distinguished between the beasts and the Assyrian power of the latter day, we have to cite those which apply to them distinctively.

Turning to Daniel, you get fully the beasts, but not the Assyrian. Let us examine first the chapter I read. Here we have Nebuchadnezzar the head of gold, the Persian Empire denoted by silver, the Grecian by brass, the Roman by iron (while the iron and clay represent the present state of things). Then after these last were formed, a stone is cut out without hands (God's sovereign work), smites the image, when all becomes as the chaff of the summer threshing floor, and no place is found for them; and then the stone that smote the image became a great mountain which filled the whole earth.

There is not here, remark, a trace of influence exercised over the previous component parts of the image so as to produce a change of character. The notion is that Christianity will spread and pervade these countries. Now the stone does not grow at all till they are entirely destroyed. There is no influence exercised, no modification takes place, no change at all is spoken of here. The little stone destroys all before it increases. It is the stone which has smitten the image, which grows.

What we have got here is the coming of Christ's kingdom in judgment, and a total destruction of the empires which preceded its action. That action was on the last, and more particularly on the toes of iron and clay - the last form which this image took, looked at in its geographical distribution on earth, and in the condition of its parts, partly strong, partly broken. What gives its specific character to the figure is, that the stone does not grow at all until it has done all these things, and after it has finished its work of judgment and destruction, it grows to be a great mountain.

312 What is going on now is not this. Christ has ascended up on high and He waits, in the spirit of grace, sitting on the right hand of His Father's throne, while the saints, His co-heirs, the church, is gathering out of the world; until, at the moment known to God alone, He rises up from the Father's throne, then to take to Him His great power and reign, His enemies being now put under His feet.

Turn now to the interpretation itself, which is perfectly clear on this point. Power in the world is entrusted to man in the person of Nebuchadnezzar; three empires succeed his, and at the end, though there be a strength in the last which breaks in pieces and subdues all around it, yet a conflict of principles characterises its latter form (I have little doubt the Teutonic and Latin elements); and it is partly strong and partly broken. But then the close comes, verse 44: "And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever."

You will remember, beloved friends, that on the last evening we saw the general outline of God's dealings with the Gentiles in connection with His chosen earthly people, the Jews (they being the centre of all God's earthly dealings). First, that at the restoration of the Jews there would be the judgment of the Gentiles, the nations being divided into two classes, those that were enemies to God's people when God owned them and had His throne in their midst, and those who led them captive and oppressed them when God did not own them. Both will be cast out from the seat of power. It is evident that, as regards the world, it is an all-important fact, God's taking His throne from it. When that took place, He was no longer the God of the earth, though He over-rules all things providentially, but does not exercise direct government as in Israel when His throne was there. Hence Daniel calls Him the God of heaven, and it is not until He comes to judge the world that He takes His name of God of the earth, Lord of the whole earth. (See Zech. 14.) The time during which God gives up His throne on the earth is called "the times of the Gentiles." During these times the Jews, who were taken captive and made slaves to Nebuchadnezzar, have ceased to be God's people as a present position, and are always subject to the Gentiles, and the times of the Gentiles run on till He comes to take vengeance. Then He takes them up again, casting out (as we saw before) those who oppressed them when they were not owned, and those who were enemies when they were owned and His throne was in their midst.

313 The distinction of these two classes is important to us because we are in the times of the Gentiles. In the prophecies there is never the slightest confusion between the two. The Assyrian, and finally Gog, is the great enemy of Israel when the people is owned, the four beasts or Gentile empires their oppressors when they are not. The prophets up to the captivity and Ezekiel speak of the former, Daniel and Zechariah of the latter, to which (when we come to the New Testament) we must add Revelation. The whole New Testament history is under the last beast.

The first, fullest, and most general account of these is in chapter 7 of Daniel, which we have read. If we turn to it now for a moment, we shall see that it is divided into portions by the terms "I saw in the night visions." First, we have, verses 1-6, the fact of the four great empires and a brief account of three; the next division, beginning with verses 7-12, a particular description of the fourth beast, and then a throne set up and judgment. Verse 13 begins another division, in which the kingdom is given to the Son of man. After this we have the explanation given to Daniel by the angel, in which the condition of the saints under the beasts and particularly the last beast, and, finally under the Son of man, is given. They are beasts as having lost their intelligence towards God, not owning Him, and doing their own will in ravening power as far as they can. Of this the madness of Nebuchadnezzar was a figure.

The first three great empires are, Babylon (the head of gold); the bear, Persia (silver); the leopard, Grecian (brass). On these I do not dwell: they are past. The fourth beast, described as we have seen apart more particularly, is the Roman; you find him represented as fierce and powerful, tearing and devouring - not simple conquest, but putting all down under it, treading down what it did not devour; and where has not Western Europe sought to place its power? But, which is far more important still, we find direct antagonism to God.

314 Verses 7, 8: "After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and brake in pieces, and stamped the residue with the feet of it; and it was diverse from all the beasts that were before it; and it had ten horns. I considered the horns, and behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots, and behold, in this horn were eyes like the eyes of man, and a mouth speaking great things." You will remark that there is a special power here (a horn, the symbol of power or a kingdom); before it three of the kingdoms fall. Its general character is given here. We shall see the details farther on. It has eyes of man: eyes here mean intelligence, insight into things. His mouth speaks great things, saying, Who is Lord over us? Nor is this all - that his lips are his own, as the psalm speaks; but he will not allow of God.

"I beheld till the thrones were cast down [here with the LXX and best judges we must read "set," which falls in with the. sense indeed of the whole passage], and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool; his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him; the judgment was set, and the books were opened. I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame." The first three powers, you may remark, had their dominion taken away (their power was destroyed), but subsisted afterwards as subject kingdoms; whereas, when the Roman Empire is put an end to, it is destroyed utterly.

To this we must now turn. It has an importance which none of the others have, though Babylon has a special character. It was the Roman Empire that was in power when Christ was born and took part in His rejection through Pilate, and hereafter they will join Antichrist when he comes. The prophet regards till the thrones are set and the Ancient of days sits. The Roman Empire will then subsist, and, whatever its form or its apparent subversion, is not supplanted by any other beast till the judgment comes. The prophet beholds till the thrones are set and the Ancient of days sits. This is an important element in the fourth beast's history; the consequence is, that it is utterly destroyed when it ceases to be an empire.

315 Remark, too, the clear proof we have of what I drew your attention to as so important in speaking of chapter 2, namely, that the kingdom is not assumed by the Son of man till the judgment is executed. He may and will destroy the beast by His power; but it is only when it is destroyed that His own kingdom is established. It cannot be along with evil. This is the question of the expectant and suffering Jew in Psalm 94: 20. It is not now, but after the judgment, that the growth of Christ's kingdom takes place. He is sitting at the right hand of God, but comes thence to take the kingdom with glory and power; He is gathering in now the joint-heirs.

Next, we find here that what is brought out as the cause of this judgment is the great words of blasphemy of the little horn. There cannot be a more definite statement that the glory and kingdom of Christ is consequent on the judgment. I insist upon this, because it bears upon everything we are treating of, and determines our whole view of the nature of Christ's kingdom. There is no change in the principle of sin, in the first Adam, but it goes on to the end. It was lawless at the beginning, breaking law when law was given, rose up against the Lord in hatred to God when He was made flesh and dwelt among us; and, Satan having throughout corrupted the church as we have seen, his power is allowed to unfold itself in the beasts, and in the last beast ripens to a head, and leads the kings of this earth to make war with the Lamb (the lawless one, the man of sin, being then openly revealed). Our portion, as we have seen, is in the Lord, nor will the fruitful power of His grace towards us cease till we shall be like Himself.

But though the kings of the earth stand up together, and the rulers take counsel together, yet God will set His King upon His holy hill of Zion. Here, however, the aspect of His power is somewhat different, He is seen as Son of man, a term of wider dominion than Son of David, in which Psalm 2 views Him; but even there the heathen are given to Him for an inheritance, and He breaks them in pieces like a potter's vessel. The difference is this, that here the kingdom is given and possessed as a dominion, in Psalm 2 it is established by judicial power.

316 We now come to the interpretation in which this very judgment is spoken of, some immensely important truths besides being brought out. In the prophecy nothing had been said of the saints, heavenly or earthly: here we shall find both - I do not say the church, but still heavenly saints. Indeed, when God's mind is thus given, and not merely the outward facts, the connection of these events with the saints is the principal point. Verse 17, "These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the Most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever." The saints will do it, not the Son of man only. Verse 21, "I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom."

Here you will first remark the extremely important point that the Ancient of days Himself comes. For though Christ, as man, is gone to receive a kingdom and to return; yet the Son of man is the Ancient of days. So it is said in Timothy that the King of kings and the Lord of lords would shew Christ in glory. But in the Revelation Christ comes as King of kings and Lord of lords: and I may add, in another relationship, the traits of the Ancient of days in Daniel are found in the Son of man who walks in the midst of the golden candlesticks. He is there distinctly both - Son over His own house who built all things.

Another term calls for remark here - the saints of the Most High; or, as in the margin, heavenly places, which we find again in Ephesians as the place of the saints; yet it is immediately connected with the name God takes as possessor of heaven and earth. It is not here the church, but all the saints who have their dwelling in heavenly places in connection with the kingdom, yet in a state of eternal glory. God took the name of God Almighty in relationship with Abraham, of Jehovah with Israel, of Father, in grace, with us. Thus Abraham was to be perfect, walking before God Almighty: Israel was to be perfect with Jehovah their God. We are called to be perfect as our Father which is in heaven is perfect. We are before God as Christ; but as He is in us, we are called to display the divine nature, to be imitators of God as dear children, and walk in love as Christ loved us. But the name of Most High is the expression of God's sovereign dominion, above all that is called God, the Supreme. So, when Abraham returned from the slaughter of the kings (figure of Israel's deliverance and final victory in the latter day), Melchizedek (the figure of Christ as King and Priest, Priest upon His throne in the world to come, King of righteousness, King of peace) comes forward and blesses Abraham on the part of the Most High God possessor of heaven and earth, and blesses the Most High in Abraham's name. In our chapter the saints have their name in connection with this; and indeed it is applied to God (with the difference then of being singular, instead of plural).

317 Meanwhile tribulation and trial is the portion of those on earth. The little blasphemous horn who speaks such great things makes war with the saints. This is the general character. Of course they must be down here. Those on high he can only blaspheme. I do not believe this little horn to be Antichrist; the source of persecution is ever the traditional religious power. Antichrist will be in direct association with him and urges him to it: of this hereafter. But this is the last active power of evil in the Roman Empire or beast whose names of blasphemy are on it: of this also farther on. This persecution will continue till God's power interferes. This is stated in a very important verse: he prevails till the Ancient of days came (here we see that the Son of man is the Ancient of days, for we know that the Son of man comes); and thus a total change takes place, judgment is given to the saints of the high places, and the time is come that the saints possess the kingdom. He does not say saints of the Most High here, for on earth and in blessing the earthly saints will possess the kingdom, as in Matthew 25; but judgment is given only to the saints of the Most High. The Ancient of days then comes, judgment is given to the heavenly saints (compare Revelation 20: 4, where we read that judgment was given unto them, and they live and reign with Christ a thousand years), and the saints possess the kingdom.

When will Christians learn their place? He is never called our King, but He is the King of the nations, of the world. We reign with Him. Nothing is so hard as to get the saints to accept the place they have in Christ - to know that in Him, through the price of His own most precious blood, they are one with Him in God's sight and purpose now, and (after having been caught up to Him in the clouds, as we have already seen in a previous lecture) will come with Him when He comes to judge the nations.

318 But I pursue the explanation. Verse 24, "And the ten horns out of this kingdom are ten kings that shall arise, and another shall arise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws; and they shall be given into his hand until a time and times and the dividing of time." Most High, the first time it is mentioned here, is God Himself. "Times and laws" refer to Jews entirely; the words are terms which refer to their statutes and ordinances. These (not the saints) are given into his hands. God never gives His saints into their enemies' hands, though He may use these as a rod.

When that time comes, the beast at first makes his covenant with Israel, according to Daniel 9: 27 - first joins with them, then breaks with them, and makes the sacrifice and oblation to cease. All the Jewish order which had been set up in pride will be completely upset, as in Isaiah 18: "They shall be left together unto the fowls of the mountains, and to the beasts of the earth: and the fowls shall summer upon them, and all the beasts of the earth shall winter upon them." They are brought into such trouble as never was since there was a nation, no, nor ever will be. It is the time, times, and half a time - the great tribulation. The verse gives in few words, but precisely, the state of things when the little horn is wearing out the saints of God.* Satan will be cast out of heaven and have come down, as we have seen, in great rage, having but a short time. Before that period everything is given into the power of the beast. Then the Lord, the Ancient of days, who is come, takes all into His hands. "A short work will the Lord make upon the earth." For the judgment shall sit; the kingdom shall be given to the people of the saints of the Most High - that is, to the Jewish people, now brought into connection with the rule of heaven, and secured by it.

{*"The saints of the Most High" here, I do not doubt, are specially those spoken of in the last part of Revelation 20: 4, who, refusing to worship the beast, will, being killed, have their place on high.}

319 In order to get that clear a little, we turn to the Revelation, for there we find the history of this beast unfolded in chapter 13. I shall refer to it fully farther on; here, only to notice its character and what it is. It is the Roman beast, with seven heads and ten horns. It receives its power from the dragon, blasphemes God and those in heaven, and makes war with the saints. It is ministered to spiritually by the deceitful power of Satan. It is the instrument of Satan's power in the earth when he is cast out of heaven. Already, as the dragon, the Romans had joined in rejecting Christ. The Roman beast is the only one which has done it in the person of Pilate. But then Christ owned the power as of God, as it was. He said "Thou couldest have no power at all against me except it were given thee from above" (John 19: 11), though Satan's influence, as prince of this world, was guiding the use of that power. Then judgment was on one side, perfect righteousness on the other. When Christ comes again, judgment will return to righteousness. They will be reconciled in one, as it is in Psalm 94: "The Lord will not cast off his people, neither will he forsake his inheritance. But judgment shall return unto righteousness, and all the upright in heart shall follow it." Till then the saints must not expect it. God may hold the reins and control to His own purposes the powers that be whom He has ordained - may give thus all quietness, as we surely experience it and have to thank Him for; but we must not expect the motives of government to be righteousness as God sees it. It is the time to do well, suffer for it, and take it patiently, as Jesus did; and when God looses the reins to evil, when Satan is come to the earth, then the full true character of evil power from Satan will be manifested. "The dragon gave him his power, and his seat and great authority," Rev. 13: 2. Such is the Roman beast in its final state during the time, times, and half a time.

The distinct and definite place and character of this period become as plain as possible if we consult the end of Daniel 9. The prophet receives from the heavenly messenger the assurance that the Jews will be restored. "Know, therefore, and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times: and after threescore and two weeks shall Messiah be cut off and shall have nothing," as in margin; "not 'for himself'" is not the sense. "And he shall confirm covenant with the many for one week, and in the midst of the week he shall cause the sacrifice and the oblation to cease." First, seven weeks, during which time Jerusalem is rebuilt, then sixty-two weeks - making sixty-nine weeks - Messiah was cut off; but there was a week or part of one left. After the close of the sixty-ninth week Messiah was cut off, and He took nothing. Thereupon the Jewish nation, instead of being restored, was completely subverted. So we find in Luke, "And they shall fall by the edge of the sword, and shall be led away captive into all nations; and Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled."

320 The last week thus remains. In the first half indeed Messiah was there, but rejected by the nation and owned only by the remnant. At the end Antichrist is owned by the nation, rejected by the remnant. The beast makes a covenant with the Jews for that week, but breaks it in the midst of the week, the half-week remains unaccomplished. You get then three and a half years that remain to be accomplished, when abominations (i.e., idolatry) will overspread the Jewish people, the times and laws will be changed. At that very time Satan is come down (in chapter 12 of Revelation), and the woman, the true remnant in Jerusalem, flees into the wilderness for a time, times, and half a time. This is Daniel's half-week. You get it thus perfectly clear. The remnant owned Christ, but the Jews did not. You get the sixty-nine weeks, and then a long parenthesis in which Christ is set aside and the Jews on the earth, "desolations being determined," which goes on until the time of the Gentiles is fulfilled. During this period the church, the heavenly thing, is called.

Thus the time we are in is not reckoned at all. So the prophets (who do not speak of the times of the Gentiles as Daniel does) pass it over altogether and connect Christ's second coming to earth with His first. We have a very remarkable proof of this from the Lord Himself, when quoting from Isaiah 61: "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord." The prophet adds, "and the day of vengeance of our God." This Christ does not read, though in the same sentence, but stops short in the midst of a sentence, when He had read as far as "to preach the acceptable year of the Lord," and then ceased. "He closed the book, and sat down," because the remaining part of the prophecy extended beyond the period in which they then were, and in which we still are, to a time which is yet to come - the time of vengeance of the Lord.

321 All this time the interval in the midst of Daniel's week runs on without being counted. We do not count by time in heaven, and this is the time of the heavenly calling. This is evident from the passage in Daniel 9, for the weeks go on to sixty-nine; then all is vague to the one week at the end; but as soon as ever God takes the Jews up again, Daniel's week begins again. If you apply therefore the time, times, and half a time, or the forty-two months, or the twelve hundred and sixty days (which are precisely the same time, three hundred and sixty days being counted to a year, and the five intercalary days or next days being left out), to the intervening epoch, you are necessarily on false ground. I believe there is an analogy, as there are many Antichrists though they are not the Antichrist, proving in a moral sense we have been in the last days since the apostle's time. But the moment you come to be precise, it all falls to the ground, although there is an analogy. The counting of time belongs entirely to the Jews, and the three years and a half begin to run when they are again on the scene, when Satan has been cast down, and the beast has assumed a diabolical character - is come up out of the abyss.

If you take Revelation 13 you get the details of this beast. "And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority" (v. 2). There I get the direct authority of Satan. The saints of the Most High did not take the kingdom then: we shall be caught up and be entirely out of the way of that power of evil. "And I saw one of his heads as it were wounded to death; and his deadly wound was healed; and all the world wondered after the beast" (v. 3). I do not doubt that we get here the imperial head once destroyed but now revived. "And they worshipped the dragon which gave power unto the beast; and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?" (v. 4). That is, the direct power of Satan, as dominant, is publicly owned, and the Roman Imperial beast thus restored carries all the world enthusiastically after it. "And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven" (v. 5, 6). Mark here, he cannot touch them in heaven, but he blasphemes them. Satan had been cast out, he was no longer an accuser, and those above he can only blaspheme. There will be some who will have a place in heaven, and whose hearts are weaned from earth, whom he will injure. Those whom he can hurt and kill will be taken up, or they would have lost earthly blessings by their faithfulness, and not get heavenly ones. Such there will be, who refuse to worship him. But this is a detail into which I do not enter here, as our subject is the Gentile powers and their judgment. But "all that dwell upon the earth shall worship him, whose names are not written from the foundation of the world in the book of life of the Lamb that was slain" (verse 8 - for such I have no doubt is the true force of the passage). Complete power (only God preserves a remnant) is in the hands of Satan and his instruments.

322 But, connected with this, we have now another power coming out of the earth. "And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon." In this, I have no doubt, we have the Antichrist, or false Messiah, the direct exercise of Satan's falsehood on earth; he is not a priest, or anti-priest, here; that he exercised in heaven. He is a false prophet (compare chap. 19: 20), and he has two horns like a lamb. Horns are the power of a kingdom; and he sets up to have that like the Lamb. He pretends to the power of Messiah's kingdom and to be the hoped for king; but when his voice was heard, it was evidently Satan's. Antichrist denies the Father and the Son (i.e., Christianity); he openly denies its truths, and he openly denies that Jesus is the Christ; the first, so to speak, the Jewish form of Christianity, though ever, of course true, but what a Jew was and will be called on to own. "And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound r was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men" (v. 12, 13).

323 How solemn this, as the power of delusion, remark. It was the proof Elijah gave that Jehovah was the true God, not Baal. Here this active power of Satan is shewing by the same sign that his witness is to be received, and that they are to own the beast and worship him, and they are so given up that they do believe the lie. We have seen elsewhere that he did falsely what Christ did to prove His mission. He leads them thus further to open denial of Christ, denies Christianity altogether, and says he is Christ himself; but, at the same time, leads them by these means into idolatry, and to make an image to the restored beast, "and deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live: and he had power to give [not life, none can do that but God, but] breath unto the image of the beast, that the image of the beast should both speak and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand or in their foreheads" (v. 14-16): that is, he forces them to be his avowed slaves, and make an open profession of his service.

In sum, we have a second beast, using diabolical spiritual energy, and playing into the hands of the beast who held his throne from Satan. You get a kind of trinity of evil and resurrection. The dragon gives the throne to the beast, as the Father to Christ; and the second beast exercises in spiritual energy the power of the first beast in his presence, as the Holy Ghost with Christ. This is the fruit of the falling away - the apostasy of Christianity. So the first beast was slain and his deadly wound is healed.

In chapter 17 we have other aspects of the beast, or Gentile power. The empire is given, but it will ascend out of the bottomless pit, become definitely diabolical, and go into perdition. "And here is the mind which hath wisdom. The seven heads are seven mountains on which the woman sitteth. And there are seven kings [forms of power], five are fallen, and one is, and the other is not yet come, and when he cometh he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition" (v. 9-11). That is, five forms of government were fallen in the apostle's time; and one was the imperial; a sixth was to come and abide a short time; and the last, who is of the seven, as a form I suppose imperial, but is an eighth. In this last form he comes out of the bottomless pit - as a diabolical character. It will be a Roman emperor; he is the eighth head, and is the beast (that is, concentrates all the power in his own person). After him the world, save only the elect, will go, seeing the long-lost form of power revived in his eighth head. It is Rome; for the seven heads are seven mountains, on which the woman sits: of her anon. But another important element is added, "And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast" (v. 12).

324 "One hour with the beast" - mark this, because it is the definite evidence that it had not been going on since the fall of the Roman Empire through the inroad of the northern nations. Those nations broke up, and, for the time, destroyed the beast - gave it its deadly wound. These receive power one hour with the beast: therefore the beast must come up again. It existed at the first without these kings. Then these kings existed without it, and you have the ten kings without the beast. At the end you get the ten kings with the beast. Men form schemes; but the moment I get scripture, I can surely say we have not the beast in this form yet. What is presented here is subsisting kingdoms, but kingdoms which have given their power, without ceasing to be kingdoms, to one head, who leads all as a whole. "These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with Him are called, and chosen, and faithful." This beast, with his subordinate kingdoms, rises up in open hostility against the authority of Christ; while Christ comes with His armies to judge and destroy them all. God's mighty ones come down, the saints come with Christ. "And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire" (v. 15, 16).

325 This introduces us to the judgment of Babylon, of Rome, of the great whore, the mother of harlots and abominations. We see, not a spiritual change, but her utter destruction by the beast and the ten kings - the ruin of priestcraft. They pull it all to pieces and devour its wealth and destroy it utterly, wearied with its dominion and falseness. It had deserved it. But it is not the power of good. "For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled." It is a perfect riddle how people who profess to receive the Scripture have invented all sorts of notions as to the course of events connected with Christianity in this world. The moment I come to Scripture, they are all gone. Men may talk as they like about the steady growth of religion in the world, and the way in which God's word will remove the power of evil from it. It is directly stated, that when the beast and the horns destroy the corrupt power which had long ruled them and made the nations drunk with her fornications, they give their kingdom to the beast.

You will find at the end of chapter 19 God's dealings with the beast (v. 14-20), "And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, King of kings and Lord of lords. And I saw an angel standing in the sun: and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone." And the false prophet, which is the second beast. Verse 21, "And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth, and all the fowls were filled with their flesh" - a strong figure, drawn from Ezekiel, of judgment and destruction. There we see that power has come, not the influence of the word, whether law or gospel; but power has come in which puts down evil power.

326 In chapter 20 We have a full development of what we read in Daniel 7. We get in the Revelation the history of the last beast more fully developed (that is, of the Roman Empire, which had already rejected Christ when on earth in conjunction with the Jews). Consequent on the exaltation of Christ to the right hand of God, the Jews being set aside as a nation, the church was formed. She does not belong to the world, but is the bride of Christ in heavenly places. Then when the church is caught up, the beast which seemed to have been destroyed is found in a new form - still as such - its deadly wound being healed; and as he had joined in rejecting Christ, he is now in the closest connection with Antichrist. At the first he deals with the Jews, makes a covenant with them, but in the last half week of Daniel turns against them, persecutes them, changes times and laws, makes the sacrifice and oblation to cease. The king, the Antichrist, establishes idolatry, and divides their land. You read his character in this point of view in Daniel 11: 36: "And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done." In a word, in Daniel, as in the part of Revelation I have referred to, is the testimony of the beast, the last form of the power which oppresses Israel when they are captive, and does so until the Lord comes and delivers, though He judges them.

Now another power, the Assyrian, comes before us, Israel's great enemy when God owns them, and who will also appear on the scene in his last form in the last days, thinking, when the beast is destroyed, to possess all, but he comes to his end. In Isaiah 10: 5 we read, "O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation." After giving the various instruments which God has used to chasten Israel, he comes to the last and terrible invader. That was God's indignation against the rebellious people (the indignation describing the last terrible visitation of God). Compare Isaiah 26: 20, 21 with Daniel 11: 36, the last words of which are also a technical expression for the short work which God will, at the end, make on the earth, as in Daniel 9: 27, and this chapter - Isaiah 10: 23. (Compare Isaiah 28: 22.) If you look now at verse 25, you will see what will make the force of it quite clear, "For yet a very little while and the indignation shall cease, and mine anger in their destruction." That is, the whole judgment of God on Israel - His indignation - is closed in the destruction of the Assyrian.

327 Now, beloved friends, we will turn to Isaiah 30; but before we do so, let us, just in passing, look at the passage I have referred to in chapter 28: 14-16, "Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement, when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: therefore thus saith the Lord God, Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste." That is, they made, as we have seen, a covenant with the power of evil, but to no purpose. But the remnant who trusted the Lord and counted on His promise, though not yet delivered or knowing redemption as we do, yet looking, through the testimony then given, to the Son of man, the Branch whom Jehovah had made so strong for Himself (at any rate the wise ones of Daniel and all true-hearted ones resting on such testimonies as this and Isaiah 8) did not make haste or join the Antichrist, while as to the mass, the hopes they had put in him and the beast are confounded, and the scourge of this invader flows through. Afterwards at the end, as we see in the following chapter (293, it is exactly the opposite (v. 4-7); the enemies who were ready to devour are destroyed.

Now look at the end of chapter 30, and you will find this enemy and his end: "For through the voice of the Lord shall the Assyrian be beaten down, which smote with a rod. And in every place where the grounded staff shall pass, which the Lord shall lay upon him, it shall be with tabrets and harps: and in battles of shaking will he fight with it. For Tophet is ordained of old; yea, for the king [or, as I believe, "also for the king"] it is prepared; he hath made it deep and large; the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it." The grounded staff is God's decreed rod. When this is laid on the Assyrian, it is the source of joy and triumph because of deliverance - the end of the indignation.

328 Turn now to Micah 5, where we shall see the connection of Christ with the judgment of the Assyrian and the subsequent blessing of Israel. Nothing so laid hold of a Rabbi I was conversing with as this passage. Verses 1-9: "Now gather thyself in troops, O daughter of troops: he hath laid siege against us; they shall smite the judge of Israel with a rod upon the cheek. But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Therefore will he give them up, until the time that she which travaileth hath brought forth; then the remnant of his brethren shall return unto the children of Israel. And he shall stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God; and they shall abide: for now shall he be great unto the ends of the earth. And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men. And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our borders. And the remnant of Jacob shall be in the midst of many people as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men. And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep; who, if he go through, both treadeth down, and teareth in pieces, and none can deliver. Thine hand shall be lifted up upon thine adversaries, and all thine enemies-shall be cut off."

The rejected Christ is now to be great to the ends of the earth. He is the peace, secures the peace of Israel, when the Assyrian (their last rod whose destruction puts an end to the indignation) is in the land. He will at first tread in Israel's palaces; but at the end Messiah's power destroys him; and Israel will be as a lion among the Gentiles, though as the dew of divine blessing also. The enemies of the Lord will be cut off. He will judge fully rebellious Israel, indeed, but execute vengeance and fury upon the heathen such as they have not heard. At this time, remark, the Jews are owned, seen in their land, and judged as the people of God there.

329 Daniel, we have seen, is occupied with the Gentiles when Israel is in captivity, and Jerusalem and the land desolate. He brings all these powers to an end, but never takes up the consequent blessing. His subject is the times of the Gentiles.

Ezekiel does exactly the contrary. He goes, himself a captive, up to the taking of Jerusalem by Nebuchadnezzar, and goes then right over to the end, when Israel would be restored and the enemies go up against them in their land. We shall turn now to his prophecy, where you will find largely developed this other great power. Chapter 38: 1, 2, "And the word of the Lord came unto me, saying, Son of man, set thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him." The chief prince of Meshech is properly interpreted prince of Rosh, Meshech, and Tubal;* and then follow the names of countries which agree with the names of those of the present day under the influence of Rosh (Russia). You will remark that, in the two preceding chapters, 36 and 37, you have the restoration of the people and divine revival of Israel. Now, when restored and quiet in the land, Gog comes up against them (chap. 38: 8) to plunder and possess the land; but it is that the heathen may know Jehovah when He is sanctified in Gog before their eyes (v. 16). They will then know by His judgments that He is Jehovah (v. 23). In chapter 39 God leaves a sixth part of them, and when judgment is thus executed, God's holy name is known in the midst of His people Israel. He will not let them pollute His holy name any more, "And the heathen shall know that I am Jehovah, the Holy One in Israel." He then calls on all the fowls of the air to come and feast on the slaughtered victims whom He has slain for a sacrifice; so many are they that it is seven months before the land is clean. This also is the one of whom He has spoken in old times by His servants the prophets, the Assyrian of the last days, in whom, as these passages plainly shew, the indignation ceases.

{*This translation, of the correctness of which I have no doubt, is that of the elder Lowth, some hundred and fifty years ago, before these prophetic views were mooted.}

Chapter 38: 14-20: "Therefore, son of man prophesy and say unto Gog, Thus saith the Lord God, In that day when my people of Israel dwelleth safely, shalt thou not know it? And thou shalt come from thy place out of the north parts, thou, and many people with thee, all of them riding upon horses, a great company and a mighty army. And thou shalt come up against my people of Israel, as a cloud to cover the land. It shall be in the latter days, and I will bring thee against my land, that the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes. Thus saith the Lord God, Art thou he of whom I have spoken in old time by my servants the prophets of Israel, which prophesied in those days many years that I would bring thee against them? And it shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord God, that my fury shall come up in my face. For in my jealousy and in the fire of my wrath have I spoken, Surely in that day there shall be a great shaking in the land of Israel; so that the fishes of the sea, and the fowls of the heaven, and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake at my presence; and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground."

330 Chapter 39: 1-8: "Therefore, thou son of man, prophesy against Gog, and say, Thus saith the Lord God; Behold, I am against thee, O Gog, the prince of Rosh, Meshech, and Tubal, and I will turn thee back, and leave but the sixth part of thee, and will cause thee to come up from the north parts, and will bring thee upon the mountains of Israel. And I will smite thy bow out of thy left hand, and will cause thine arrows to fall out of thy right hand. Thou shalt fall upon the mountains of Israel, thou, and all thy bands, and the people that is with thee: I will give thee unto the ravenous birds of every sort, and to the beasts of the field to be devoured. Thou shalt fall upon the open field: for I have spoken it, saith the Lord God. And I will send a fire on Magog, and among them that dwell carelessly in the isles: and they shall know that I am the Lord. So will I make my holy name known in the midst of my people Israel; and I will not let them pollute my holy name any more: and the heathen shall know that I am the Lord, the Holy One in Israel. Behold, it is come, and it is done, saith the Lord God: this is the day whereof I have spoken." "And I will set my glory among the heathen, and all the heathen shall see my judgment that I have executed, and my hand that I have laid upon them. So the house of Israel shall know that I am the Lord their God from that day and forward" (v. 21, 22). "Then shall they know that I am the Lord their God, which caused them to be led into captivity among the heathen: but I have gathered them unto their own land, and have left none of them any more there. Neither will I hide my face any more from them: for I have poured out my Spirit upon the house of Israel, saith the Lord God" (v. 28, 29).

331 I get here this other fundamental principle: When Israel is restored, then the heathen themselves - judged that it may be so - understand that Jehovah, the God of Israel, is the Most High over all the earth, and submit to Him. You will see how Psalm 8 expresses this: "O Jehovah our Lord," says Israel, when Christ is set up, not simply as Son of David, according to Psalm 2, which will indeed now be accomplished, but as Son of man, "how excellent is thy name in all the earth!" This is the prayer of Psalm 67. I should multiply quotations too much were I to quote all the Psalms which speak of this. I will allude to a remarkable series - Psalms 94-100. Psalm 94 calls for judgment; Psalm 95 summons Israel to repentance; Psalm 96 the heathen are called to own Jehovah, for He is coming to judge the world in righteousness; in Psalm 97 He is actually coming in clouds; in Psalm 98 the Lord is come and has made known His salvation; in Psalm 99 He is known upon the earth again, and is sitting between the cherubim; and Psalm 100 calls on all nations to come and worship Him now that His throne is set up on earth for blessing. The cry for vengeance and deliverance is the cry of the remnant, from the time of God's bringing back the people till His sitting on the throne of judgment. He will send deliverance by power. The throne of iniquity will not share the power with Him. Now, grace calls souls from the evil, to come to God and go to heaven, and grace characterises the Christian, though he knows vengeance will come.

I have now gone through the passages which give us the history of the beast, and a sufficient number of those which speak of the Assyrian, to have a distinct idea of these two powers, now concentrated in Western and Eastern Europe. Zechariah never speaks of the Assyrian. He belonged to the captivity of Israel, though the Jews were restored that Messiah might be presented to them. But the post-captivity prophets do not call the Jews God's people, unless speaking of their future; and the other prophets, those before the captivity, never speak of the beast as such, because Israel was owned, God's throne still there. Ezekiel, we have seen, goes over from Babylon to Israel again in the land. We have more directly to say to the beast because the time is going on in which they rule: only that in result it becomes open rebellion. There is a raising up of the beast from a seemingly fatal wound in an utterly diabolical character. God has put into the hearts of a little remnant of the Jews then to look to Him. But the nation blossoms and buds, and seems as if it were beginning a time of full prosperity in its own land. But then it is browsed and eaten down, the resort of beasts and birds of prey. These are judged and Israel is received and blessed. And if, says the apostle, the falling away of them be the riches of the Gentiles, what shall the receiving of them be, but life from the dead to the world?

332 All this calls our hearts, beloved, to a far more divine apprehension that our portion is in heaven while Christ is rejected; and that, Christ having been rejected, Christians are; and that, Christ being in heaven, their conversation or citizenship is there also. No living here any more, though we pass through it as pilgrims and strangers. What I have to do is to convince the world that there is a power which delivers from it, to manifest Christ and Christ's motives in it. "If ye do well and suffer for it, and take it patiently, this is acceptable with God." The danger for the saints now is that, instead of seeing evil going on and rising up to a head against the Lord, man is thinking of improving the world and bringing in good. What is before us is, that in the last days perilous times shall come. But men are wise in their own conceits, and fancy they will do better than Christ and the apostles - not make Christians for God, but improve the earth. The testimony of God is, that the professing church and the world are both ripening up to evil, and that the Lord is coming, to receive us to Himself, and to judge the habitable earth in righteousness, and reign for its blessing, and primarily over the restored Jewish people.

Lecture 1 of 11 on

The Hopes of the Church of God

,

2 Peter 1.

Introduction

J. N. Darby.

<02011E> 278

{"The Hopes of the Church of God in connection with the destiny of the Jews and the nations as revealed in prophecy." Eleven lectures delivered in Geneva, 1840.}

It should be the endeavour of the Christian, not only to be assured of his salvation in Christ, but also of all the results of thus salvation. He should not only know that he is in his Father's house, but enjoy the privileges of his happy position "God has called us by glory and by virtue," 2 Peter 1: 3.

In the glory of Christ and of the church, God has given us a futurity full of His own designs, the present study of which fills our hearts full of associations with Him; and this assuredly is one of His objects in dispensing prophecy to us; He reveals it to us as His friends (John 15: 15; Eph. 1: 9), making us participators of the thoughts which occupy Himself. He could not give us a more tender pledge of His love and confidence (Gen. 18: 17), nor anything having a holier tendency as regards ourselves. In fact, if men are to be known by the ends they are pursuing, our conduct in the present life will have the impress and bearing of that futurity which we are expecting; our life here will be coloured by the foretaste of things there. Those whose ambition is dignity and power those who dream only of riches, those who have no other aim than the pleasures of this world, act according to that which is in their heart; their habits bear the mark of what they are longing for. So it is in the church. If the faithful understood their calling, which is no less than participation in a coming heavenly glory, what would be the consequence? Nothing less than to live here as strangers and pilgrims. In distinguishing the prophecies which relate to this earth, they would better understand the nature of the earthly promises made to the Jews, and would learn to separate them from those which refer to us Gentiles; they would judge the spirit of the age, and would preserve their hearts from being engrossed by human objects, and from many a care and distraction hurtful to the life of a Christian: they would exercise a happy dependence upon Him who has ordered all things, and who "knows the end from the beginning," and would yield themselves entirely to that hope which has been given them, and to the discharge of those duties which flow from it.

279 It has been said, that the real use to be made of the prophecies is, to shew the divinity of the Bible by those which have already been accomplished. This is certainly a use which may be made of them, but this is not the special object for which they have been given. They belong not to the world, but to the church or remnant, to communicate the intentions of God to that church or remnant, and to be its guide and torch before the arrival of those events which they predict, or during their accomplishment. Shall we use the revelations of God merely as the means of convincing us afterwards that He has told the truth? It is as if someone were treating me as his intimate friend, heaping benefits upon me, communicating his thoughts to me, telling me all that he knew would shortly happen; and I should use all his confidence for no other purpose than to convince myself, when everything had come to pass, that he was a truth-telling person.* Alas! alas! where are we? Have we so far lost the feeling of our privileges, and of the goodness of our God? Is there, then, nothing for the church in all these holy revelations? for certainly it is not the church's place to be discussing whether God, its divine Friend, has told-the truth. Dear friends, we wrong the goodness and friendship of God in acting thus towards Him. As Christians, we have no need to be witnesses of an event, in order to believe what God says to be true - that His word is true. You believe already that prophecy is the word of God.

{*As Satan is watchful to take advantage of every part of Scripture not used to a right end, he has not been unmindful of the above argument: he has therefore led many to suppose a partial fulfilment of many of the prophecies to be their complete accomplishment. An undue prominency has been given by many commentators to little events, owing to the scope of prophecy not being understood in its utility to the present wants of the soul, or ultimately to those who in the midst of Israel wait for redemption in Zion.}

But more than this. The greater part of the prophecies, and, in a certain sense, we may say, all the prophecies, will have their accomplishment at the expiration of the dispensation in which we are. Now, at that epoch it will be too late to be convinced of their truth, or to employ them for the conviction of others; the terrible judgment which will come upon those who disbelieve them, will be sufficient demonstration of their truth. No; they are given to us to direct us in our present walk in the ways of the Lord, and to be our comfort in enabling us to see that it is God who disposes of all events, and not man. They are as a light shining in a dark place. Thus, the passions, instead of being let loose in the world of politics, are quieted. I observe what God has said - I read in Daniel that all is ordered from the beginning, and I am tranquil. Altogether separated from these worldly things, I can study beforehand the profound and perfect wisdom of God, I get enlightened, and cleave to Him instead of following my own understanding. I see in the events which take place around me the unfolding of the purpose of the most High, and not a field abandoned to the struggle of human passions. Thus, and specially in the events which come to pass at the end, it is, that prophecy opens out to us the character of God - all that God would have us know of Himself - His faithfulness, His justice, His power, His longsuffering, but at the same time the judgment which He will certainly execute on proud iniquity, the public and fearful vengeance which He will take on those who corrupt the earth - in order that His government may be established in peace and blessing for all.

280 Where was the use of the Lord forewarning the disciples that they were to flee under such and such circumstances, if they did not understand what He was speaking about, and did not believe beforehand in the truth of His word? It was precisely this knowledge and this faith that distinguished them from all their unbelieving countrymen. It is just so with the church.

The judgment of God is to come upon the nations; the church is informed of this; and, thanks to the teaching of the Holy Spirit, understands it, believes it, and escapes the things which are coming.

But, says another objector, these prophetic studies are merely speculative. Oh! what a device of Satan is this! If looking beyond the present, beyond the feeling of my own wants, if passing beyond the domain of material being, I launch into futurity - everything will be vague and uninfluential, unless I fill it - with my own thoughts; now these are real speculations; or with the thoughts of God; what are these? It is prophecy which reveals and develops them; for prophecy is the revelation of the thoughts and counsels of God as to things to come. Where is the man bearing the name of Christian, who does not rejoice in the prospect that "the earth shall be full of the knowledge of the Lord as the waters cover the sea"? This is a prophecy. If it be asked, How is this to be accomplished? it is not from man's mouth that the answer is to come: the word of the same prophecy will tell us, and thus silence the imaginations and the vainglory of our proud hearts.

281 In truth, although communion with God comforts and sanctifies us, and this communion, which is to be eternal, is already given to us, yet He wishes to act upon our hearts by positive hopes. Necessarily then He must communicate the subject of them to us, in order that they may have an efficacious influence, and so prevent these hopes being either vague, or the result of ingeniously contrived fables. Thanks be to the God of all grace and goodness, our futurity is neither the one nor the other. The fulness of the details of the coming glory are still the subject of prophecy. "For," says the apostle, when he wants to call forth the exercise of piety, virtue, brotherly love, and charity in the souls of the faithful, and would have them keep these things constantly in remembrance (2 Pet. 1: 16-21), "we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory: This is my beloved Son in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount. We have also* a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost."

{*Properly, the word of prophecy confirmed or made more sure, to wit, by the transfiguration.}

In going through the more general features of prophecy, we shall examine these three great subjects: the church; the nations; and the Jews.

282 In pursuing this study, we shall find, according to the measure of light which is given to us, a very beautiful result, namely, a full development of the perfections of God under two names or characters, according to which He has revealed Himself in relationship to man. To the Jews, it is as Jehovah that He makes Himself known (Exodus 6: 3); to the church, it is as Father. In a word, as that which is predicted by the mouth of the prophets as to the Jews gives us the character of Jehovah - His faithfulness and all His attributes; so that which is prophesied concerning the church opens out to us the name of Father. The church is in relationship with the Father, and the Jews with Jehovah, which is the characteristic name of their relationship with God. Jesus, in consequence, is presented to the Jews as the Messiah, the centre of the promises and of the blessings of Jehovah to that nation; to the church He appears as the Son of God, gathering to Himself His many brethren," sharing with us His title and privileges, those, namely, of "children of God," members of His "family," "joint-heirs with Christ, the firstborn among many brethren," who is the expression of all the glory of His Father.

In the dispensation of the fulness of times, when God will gather together all things in Christ, then will be also realised in its fullest sense the name in which He revealed Himself to Abraham, the father of the faithful: that name under which He has been celebrated by Melchisedec (a type of the royal Priest, who will be the centre as well as the assurance of the common blessing of the united earth and heavens), the name of "the most high God, possessor of heaven and earth."

Lecture 2 of 11 on "The Hopes of the Church of God"

Ephesians 1.

The Church and its Glory

J. N. Darby.

<02012E> 282

Of the three objects which have been mentioned in the first lecture as about to form the subject of our study, that of the church and its glory is to have the first place. It introduces us to the name of Father, the character in which God has revealed Himself to us, and whence flow to the church, the fruits of grace, and all the circumstances of its state of glory, as everything flowed to Israel from the name of Jehovah. To this name of Father, however, is to be added another relationship, distinctly marked in the epistle to the Ephesians, and closely allied to the principal one, namely, that the Father has given the church to Christ as His bride, so that it will fully participate in all His glory. In adopting us for His children, the Father has associated us with the dignities and glory of the Son, "firstborn among many brethren," Rom. 8: 29. As the bride of Jesus, we enjoy, in virtue of His incomparable love to us, all the privileges that belong to Him. "The Father loveth the Son, and hath given all things into his hand," John 3: 35. This is the first great truth we desire to set out from. And as the Son has glorified the Father, so the Father will glorify the Son.

283 Our second point is: we shall participate in the glory of the Son; as it is said in John 17: 22, "And the glory which thou gavest me I have given them"; and it is in order that the world may know that the Father loves us as He loves Jesus Himself. In seeing us in the same glory, the world will be convinced that we are the objects of the same love; and the glory which we shall have at the last day will be but the manifestation of this precious and astonishing truth.

Thus the hope of the church is not alone salvation, that is, to escape the wrath of God, but to have the glory of the Son Himself. That in which the perfection of its joy consists is the being loved by the Father, and by Jesus; and, in consequence of this love, the being glorified. But more than thus, the Father would have us enter into the full intelligence of these riches, and has even given us the firstfruits by the presence of the Holy Ghost in all those who are saved. Before we follow up these thoughts by other testimonies from the word of God, let us look into the chapter before us.

In the very first lines, God presents Himself as a Father, and in the relationships already indicated. He is "our Father (v. 2), and "the Father of our Lord Jesus Christ" (v. 3). From this until verse 8 the apostle expounds salvation. God "has made us accepted in the beloved" - this "to the praise of the glory of his grace," in God's presence, in conformity to His nature, and adopted as children to the Father. We have redemption through Christ's blood. This is according to the riches of God's grace.

From verses 8 to 10, We see that this grace of salvation introduces us by its actual power, by the Holy Spirit, into the knowledge of the proposed purpose or decree of God as to the glory of Christ; a touching proof, as we have before remarked, of the love of God, who treats us as His friends, and tranquillises our souls, in an ineffable manner, in making us see the termination of all the efforts and all the agitation of the men of this world. The decreed purpose of God is this, God will "gather together in one all things in Christ, both which are in heaven and which are on earth."

284 Until verse 8, we have seen our predestination to the state of children of the Father, and the actual accomplishment of salvation. "We have redemption through his blood." In that which follows, we have the purpose of God, as to the glory of Christ, in relation with all things; afterwards, from verse 11, our participation, yet future, in the glory thus designated; and, further, the sealing of the Holy Spirit whilst we are waiting in expectation of this glory. "In whom also we have obtained an inheritance . . . that we should be to the praise of his glory." Previous to verse 8, it had been "to the praise of the glory of his grace." Now it is "to the praise of his glory"; and then, "after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory." The remainder of the chapter is a prayer of the apostle, that the faithful may understand their hope, and that the power of the resurrection and of the exaltation of Christ, to whom the church is united, may be accomplished in them, a power which works towards them as believers.

This position of the church, which enjoys its own redemption, and which waits for the redemption of the inheritance, has its perfect type in Israel. This people, redeemed from Egypt, did not enter at once into Canaan, but into the wilderness, whilst the land itself remained still in the possession of the Canaanites. The redemption of Israel was finished, the redemption of the inheritance was not. The heirs were redeemed, but the inheritance was not yet delivered out of the hands of the enemy. "Now all these things," says the apostle (1 Cor. 10: 11), "happened unto them" [the Israelites] "for types, and they are written for our admonition" [the church], "upon whom the ends of the world are come."

Christ is waiting for the resurrection of the church, in order that everything may be subjected to Him, subjected not of right only, but in fact. He is waiting for that solemn moment when Jehovah will make all His enemies as a footstool under His feet; Psalm 110: 1. Until that moment arrives, kept as a secret in the depth of the divine counsels,* He is sitting on the "right hand of the majesty on high," Heb. 1: 3.

{*It is perhaps for this reason that it is said in Mark 13 that the Son Himself knoweth not the day nor the hour, because He Himself was the object of this decree of Jehovah. He will receive everything from the hand of God, as man and servant, as also God has now highly exalted Him (Phil. 2: 9). Speaking as a prophet, Christ announced His coming as the terrible judgment which was to fall upon an unbelieving nation; but the counsel of God as to this judgment, or at least as to the moment of its approach, was contained in those words, Sit thou at my right hand until . . . ." Christ as a servant waited (as always, and this was His perfection) upon the will of His Father, and to receive the kingdom when the Father would have it 50. It is worthy of remark that Psalm 110 and Mark 13 refer exactly to the same subject. The enemies are the Jews who rejected Him (Luke 19: 27).}

285 Christ will take the inheritance of all things as a man, in order that the church, bought with His blood, may inherit all things with Him, purified co-heir of an inheritance which will be itself purified.

Let us keep in mind, then, these two fundamental points: - Firstly, Christ, in the counsels of God, possesseth all things. Secondly, In virtue of being the bride of Christ, the church participates in all that He has, and in all that He is, except His eternal divinity, although in a sense we do participate in the divine nature.

Let us look through the passages which furnish the thoughts we have been giving out. All things, we say, are for Christ. "He is appointed heir of all things," Heb. 1: 2. They belong to Him of right, because He is their Creator; Col. 1: 15-18. Observe, in this passage, two headships of Christ; first of all He is called "firstborn [or, chief] of every creature," then, "firstborn from the dead," "the head of the body, the church"; a distinction which throws much light on our subject. "All things were created by him, and for him. Moreover, He will possess them as man, as last Adam, to whom God has intended in His counsels to subject them.

It is thus that we read in Psalm 8, which is applied to Christ by Paul (Heb. 2: 6), and is, in fact, the corner stone of the doctrine of the apostle upon this subject. He cites the psalm three times in his epistles, in passages, the leading thoughts of which are the subjection of all things to the Man Christ under three different aspects, every one of which is important for us.

286 According to Hebrews 2: 6, the prophecy is not yet accomplished, but the church has, in the partial accomplishment of that which is yet to come, the pledge of its final consummation. All things are not yet put in subjection to Jesus; but, in the meantime, Jesus is already crowned with glory and honour - certain proof that what remains will have its fulfilment in due time.

Under the present dispensation (the object of which is the gathering together of the co-heirs) all things are not subjected to Him; but He is glorified, and His followers acknowledge His rights. In Hebrews 2, then, we have the application of Psalm 8: 5, 6, and we are informed that the subjection of all things to the last Adam has not yet taken place.

In Ephesians 1: 20, 23, we equally see Jesus exalted, highly exalted, at the right hand of the Majesty on high, and the putting of all things under His feet is also offered to our attention; but as the effect of this is the introduction of the church into the same glory, Jesus is presented to us, in this glory, as the Head of the church, His body, "the fulness of him that filleth all in all" - the other truth upon which we have been insisting.

Again, in 1 Corinthians 15, this same fact, the glorification of Jesus, and the subjection of all things to Him, is shewn to us, but still in another point of view, that is, as about to take place at the resurrection, according to the power of which Jesus has been declared the last Adam, and withal head of a kingdom which He will possess as Man, and which He will eventually deliver up to God the Father, whilst He Himself, as last Adam, is to be "subject unto him that put all things under him," instead of reigning as Man, as He had been doing, over all things - all things, we say, except over Him who will have subjected them to Him.

The truth, then, which we have presented, besides the proper joy of being with Him and like Him and in the Father's presence, is, a subjection yet to come of all things to Christ, a reign which He will share with the church, inasmuch as this is His body, and which will take place therefore at the resurrection of this same body, and a power which He will afterwards resign to God the Father, at some decreed time, in order that God may be all in all. Christ, glorified in His Person now, and whilst the church is gathering, is sitting upon the throne of God, waiting until it be complete; until, in short, the time be come for His being invested with His royal power, and that Jehovah shall have put His enemies as a footstool under His feet.

287 An important distinction results from the passages we have been citing: it is this, that besides the reconciliation of the church, there is the reconciliation of all things. You may have perceived this in the chapter, with the reading of which the lecture began: we saw that the proposed intention of God was to gather together all things in Christ; that the reconciliation of the church is represented, in the verses which precede verse 8, as a thing accomplished, and the glory as a thing future, of which we have as yet but the earnest in the presence of the Holy Spirit in us after having believed. But we see in Romans 8: 19-23 that the deliverance of creation will take place at the time of the manifestation of the sons of God. As to the present, that is, the time during which Christ is sitting at the right hand of God, everything is in a state of misery, the whole creation remains in the bondage of corruption. It is true that we are redeemed, and that even the price for the redemption of creation has been given; and more than this, we have received the firstfruits of the Spirit as earnest of the glory. But all this is but our expecting state, until the Most High enters upon the exercise of His power, until He reigns, and becomes possessor in fact, as He is by right, of the heavens and the earth. Inhabiting in our bodies a fallen creation, whilst indeed by the Spirit we are united to Christ, we have, on the one hand, the assurance of being children "accepted in the beloved," and the joy of the hope of the inheritance by the Spirit which is the earnest of it; but, upon the other hand, by the same Spirit, we give utterance, inasmuch as we are in the body, to the sighs and groanings of the creation, being participators therein owing to this body of death. All is in disorder; but we know Him who has redeemed us and made us heirs of all things, and who has introduced us into the enjoyment of the love of the Father: we enjoy these privileges; but, understanding also the blessings which will be shed upon the inheritance, when Christ shall take it and we shall appear with Him in glory, perceiving likewise the miserable state in which the scene of His future dominion actually is, we serve, by the Spirit, as a channel to those sighs which go up to the throne of the God of mercy.

288 The passage already cited from the epistle to the Colossians accurately establishes this distinction. It is said (v. 20), "And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you . . . (the saints) now hath he reconciled in the body of his flesh, through death." The church is already reconciled. The things of earth and heaven will be reconciled later, by the efficacy of His blood already shed.* The order of the ceremonies on the great day of atonement explained this reconciliation typically, though in special reference, as to details, to the part which the Jews will have in these blessings.

{*It must be carefully attended to, that it is a question here of things, and in heaven and earth, and in no way of sinners remaining in their unbelief, who are in neither.}

In Colossians 1: 16, we clearly see what are the things which are comprehended in this reconciliation: "All things were created by him, and for him." All that He has created as God, He will inherit as the restorer of all things. Were there, for example, a blade of grass that was not subjected to His power in blessing, Satan would have got an advantage over Christ, over His rights, and over His inheritance. Now it is the judgment which will vindicate all the righteous title of Christ.

Besides all this, Christ, when He comes, will be the source of joy to all created intelligences, joy reflected and elevated by the blessing which will be spread over the whole creation; for the joy of witnessing the happiness of others, and also that which flows down in the freeing of creation from the servitude of corruption, is a divine part of our enjoyments; we partake of it with the God of all goodness.

As to us, it is in the "heavenly places" that we shall find our abode. The spiritual blessings in heavenly places which we enjoy even now in hope, though hindered in many ways, will be for us, in that day, things natural to our physical and normal state, so to speak; but the earth will not fail to feel the effects of it. "Wicked spirits in heavenly places" (see margin, Eph. 6: 12), whose place will be then filled by Christ and His church, will cease to be the continual and prolific causes of the misery of a world subjected to their power by sin. The church, on the contrary, with Christ, reflecting the glory in which she participates, and enjoying the presence of Him who is at once to her its source and fulness, will beam upon the earth in blessing; and the nations will walk by her light - "help meet for him" (Gen. 2: 18) in His glory, full of thoughts of her beloved, and enjoying His love, she will be the worthy and happy instrument of His blessings; whilst, in her condition, she will be the living demonstration of their success. For God has done these things, "that in the ages to come he might shew the exceeding riches of his grace in his kindness towards us through Christ Jesus," Eph. 2: 7. The earth will enjoy the fruits of the victory and of the faithfulness of the last Adam, and will be the magnificent testimony of it in the sight of principalities and powers, as it is at present, in the chaos made by sin, of the ruin and of the iniquity of the first Adam. Without doubt, the crowning joy - the joy of joys - will be the communion of the Father and of the Bridegroom; but to be witness of His goodness, to have part in it, and to be an instrument of it towards a fallen world, will certainly be to taste of divine joys, for "God is love."

289 It is this earth that we inhabit that God has taken to make the scene for the manifestation of His character and His works of grace. This earth is the place where sin has entered and fixed its residence; it is here that Satan has displayed his energy for evil; it is here that the Son of God has been in humiliation, has died, and has risen; it is upon this earth that sin and grace have both done their wonders; it is upon this earth that sin has abounded, yet, notwithstanding, grace has much more abounded. If now Christ is hid in the heavens, it is upon this earth He will be revealed; it is here that the angels have best penetrated the depths of the love of God; it is here, also, that they will comprehend its results, manifested in glory; upon this earth, where the Son of man has been in humiliation, the Son of man shall be glorified. If this earth in itself is but a small thing, that which God has done upon it, and will do, is not a small thing for Him. For us (the church), the heavenly places are the city of our habitation, for we are co-heirs, not the inheritance), we are heirs of God and joint-heirs with Christ; but the inheritance is necessary for the glory of Christ, as the co-heirs are the object of His most tender love, His brethren, His bride.

I have, then, detailed to you, dear friends, briefly and feebly, as I am well aware, what is the destiny of the church. The Spirit can alone make us feel all the sweetness of the communion of the love of God, and the excellence of the glory which is given to us. But, at least, I have pointed out passages enough in the word to make you understand - with the help of the Holy Spirit, which I implore for you all - the thoughts which I had on my heart to tell you to-night. It results clearly enough that we live under the dispensation during which the heirs are gathered together, and that there is another which will take its place at the coming of the Saviour, - that in which the heirs shall have the enjoyment of the inheritance of all things, - that in which all things shall be subjected to Christ, and to His church, as united to Him and manifested with Him. What is to follow that is not our business now: I mean that last period, when God will be all in all, and when Christ Himself, as Man, will be subject to God; and chief, as Man, of a family eternally blessed in the communion of God, who has loved that family, and whose tabernacle will be in the midst of it - God, Father, Son, and Holy Spirit, eternally blessed. Amen.

290 It is in occupying herself with these subjects, full of hope by the Spirit, that the church will be detached from the world, and will clothe herself with the character which becomes her as the affianced bride of Christ, to whom she owes all her heart and all her thoughts.

Lecture 3 of 11 on "The Hopes of the Church of God"

Acts 1.

The Second Coming of Christ

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J. N. Darby.

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This evening I am going to speak of the coming of Christ. Many questions link themselves with this great one, as for instance, the reign of Antichrist. But I shall limit myself this evening to the event itself - namely, the coming of the Lord.

I began by reading Acts 1 because the promise of the Lord's return is there set forth as the alone hope of the church, as the first object which would of necessity fix the attention of the disciples, when they were vainly following with their eyes the ascending Saviour, who was going to be hidden in God. In this chapter, just as the Lord was about to leave them, three remarkable features appear. The first is, that the disciples desired to know when and how God would restore the kingdom of Israel. Now Jesus did not say that this was never to happen; He only said, that the time of this restoration is not revealed. It belonged to times and seasons which the Father has put in His own power. The second is, that the Holy Ghost was about to come; and the third, that during the time the disciples were looking towards heaven, two angels said to them, "Why stand ye here gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven."

291 They were, then, to expect the return of Christ.

If we study the history of the church, we shall find it to have declined in spirituality exactly in proportion as this doctrine of the expectation of the Saviour's return had been lost sight of. In forgetting this truth it has become weak and worldly. Not, however, wishing to quit the sphere of the word, let us see therein how the feeling of the return of Christ ruled the intelligence, sustained the hope, inspired the conduct, of the apostles. We have only to this end to look through a few passages of the New Testament.

Acts 3: 19-21. "Repent ye, therefore, and be converted, that your sins may be blotted out when the times of refreshing shall come [or "so that the times of refreshing may come"] from the presence of the Lord . . . ." The Holy Spirit is come; He has remained with the church; but the times of refreshing will come "from the presence of the Lord when he shall send Jesus." It is impossible to apply this passage to the Holy Ghost, because He was already, at that time, come down, and had said by the mouth of the apostle, "Whom the heaven must receive till the times of restitution of all things." And, in truth, the Holy Spirit has not restored all things. He who is to come, according to this passage, is not to come to judge the dead, nor that the world may be burnt up and destroyed; but it is specially for "the restitution of all things which God hath spoken by the mouth of all his holy prophets."

I cite these passages to make you comprehend what I understand by the coming of the Saviour. It is not the judgment of the dead; it is not the great white throne; but it is the return of Jesus Christ in Person, when He shall be sent from heaven. If you compare these verses with what is written in Revelation 20 you will see that the coming of Jesus Christ, and the judgment of the dead, are two distinct events; that when the judgment of the dead takes place, there is not a word about Christ returning from heaven upon the earth; for it is said, "From whose face the earth and the heavens fled away," v. 11.

292 The Lord will return to the earth.

Let us now see how Himself first, then the Holy Ghost by the apostles, have constantly directed our attention to His personal return.

Matthew 24: 27-33. "Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and great glory." Certainly the expedition of Titus against Jerusalem was not the coming of the Saviour in the clouds of heaven. Neither is this a description of the judgment of the dead before the tribunal of the great white throne. At that time the earth is no more, whilst in the passage just cited the nations of the earth are brought before us, and it is a question of an event in which the earth is concerned. "Then shall all the tribes of the earth mourn." It is not a millennium brought about by the exercise of the power of the Holy Ghost. The world has never seen the Holy Ghost. We are told that the tribes of the earth shall lament when they see the Lord Jesus (v. 33). "So likewise ye, when ye see all these things, know that it is near, even at the doors."

Verses 42-51. The faithfulness of the church is made to hinge on its watchfulness as regards this truth of the return of Christ. From the moment that it was said, "My lord delayeth his coming," "then the servant began to smite his fellow servants, and to eat and drink with the drunken." "Therefore be ye also ready," said Jesus, "for the Son of man [not death] cometh."

Matthew 25: 1-13. The expectation of the return of Christ is the exact measure (the thermometer, so to speak) of the life of the church. As the servant became unfaithful the moment he had said, "My lord delayeth his coming," so it was with the ten virgins, for it is said, they all slept. It was not death, nor the Holy Spirit, that the ten virgins were told to expect; for neither death nor the Holy Spirit is the Bridegroom. All the virgins were found in the same state; the wise ones (the true saints) as well as the foolish ones, who wanted the oil of the Holy Spirit, slept and forgot the immediate return of Christ, as, on the other hand, what wakes them up is the midnight cry that He is coming.

293 In Mark 13 we get nearly the same thing. Verse 26 forbids us to apply the passage to the invasion of the Romans;* and when it is said (v. 22), "It is nigh, even at the doors," there is no thought about the judgment of the dead, nor of the great white throne. At that day, the day of the judgment before the great white throne, there will be no question either of house or household.

{*There may have been, at the time of the taking of Jerusalem by Titus, circumstances in some respects resembling those which will yet take place when the prophecies of Mark 13 and Matthew 24 shall be accomplished, so that the disciples might have been able to use the warnings which they contain (although there is no certainty of the fact). But there are insurmountable obstacles in applying "the abomination of desolation" to the army of Titus, or to the Roman ensigns. For there is a period which dates from this event, of which we see no fulfilment, in counting from the taking of Jerusalem. So that it has been found necessary to transport this part of prophecy to popery, which we know has nothing to do with the invasion of Titus. The passage in Luke would seem to have more to do with the events which took place at the taking of Jerusalem by Titus; but again I say, to attempt to apply the passages which have been occupying us to this event is to lose our time.}

Four passages only are to be found in the New Testament which speak of the joy of the departed soul. The first occasion is when the thief said to the Lord (Luke 23: 42, 43), "Remember me when thou comest into [in] thy kingdom." It was about the coming of Jesus in glory that his thoughts were occupied - a truth which was familiar to the Jews. The Lord replied to him, "To-day shalt thou be with me in paradise." The second case is that of Stephen, who said (Acts 7: 59), "Lord Jesus, receive my spirit"; the third, when Paul said, "To be absent from the body and to be present with the Lord" (2 Cor. 5: 8); the fourth, "For I am in a strait betwixt two, having a desire to depart and to be with Christ, which is far better," Phil. 1: 22, 23. In truth, it is far better to expect the glory, present with Christ, than to remain here below: not that we go to glory when we depart, but we are quit of sin, out of the reach of it, and we enjoy the Lord apart from it. Yes, it is a state far better, but it is also one of expectation, like that in which Christ is Himself placed, sitting at the right hand of the Father, expecting that which is to come.

Luke 12: 32. "Let your loins be girded about, and your lights burning." Here we find again (circumstantially different) the parable of the unfaithful servant; only the Lord adds, "That servant which knew his Lord's will, and prepared not himself [what a picture of Christendom!] shall be beaten with many stripes; but he who knew not [the pagans], . . . shall be beaten with few stripes." All shall be judged; but Christendom is in a state worse than that of the Jews or pagans, inasmuch as it has had more advantages.

294 Luke 17: 30. "Even thus shall it be in the day when the Son of man is revealed."

Luke 21: 27. "Then shall they see the Son of man coming in a cloud with power and great glory." The fig-tree of which the Saviour speaks on this occasion, is especially the symbol of the Jewish nation. "Watch therefore," He adds, "that ye may stand before the Son of man." These two chapters, namely, Luke 17 and 21, as well as Matthew 24 and Mark 13, relate to the coming of the Lord connected with the Jews - its earthly bearing. To these may be added Luke 19, where the servants who are called, and the enemies who rejected the nobleman, clearly mark the servants of Christ, and the Jewish nation. See particularly verses 12, 13, 27.

John 14: 2. "In my Father's house are many mansions . . . . And if I go and prepare a place for you, I will come again, and receive you to myself." The Lord Himself will come for His church, in order that the church may be there, where He is.

Acts 1: 11. "This same Jesus which is taken up from you into heaven, shall so come in like manner."

Acts 3. This is the preaching of the apostle to the Jews: Repent, and Jesus will return. You have killed the Prince of life; you have denied the Holy One and the Just; God has raised Him from the dead. Repent, be converted, and He will return. But they would not repent. During three years He had vainly sought fruit from His fig-tree. The husbandmen, on the contrary, killed the Son of Him who had placed them in His vineyard. The Son of God, Jesus, asked pardon for them on the cross, whence His voice is all-powerful, in saying, "Forgive them, for they know not what they do." The Holy Ghost, by the mouth of the apostle, answers to the intercession of Jesus, "I wot that through ignorance ye did it . . . . Repent ye, therefore, and be converted, that your sins may be blotted out, so that the times of refreshing may come from the presence of the Lord." But we know they continued to resist the Holy Ghost; Acts 7: 51.

295 Acts 3: 20, 21. "And he shall send Jesus Christ . . . whom the heavens must receive until the times of the restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began."

This is the great end of all the counsels of God. As we have before seen the secret of His will, that God would gather together all things in Christ, we find here what He has spoken of by the mouth of all His holy prophets: that is, the earthly part. How are all these things to be accomplished? Is it by the operation of the Holy Spirit? No, for it is said that "he shall send Jesus." It is, doubtless, true that the Holy Ghost will be shed abroad, and He will be so specially upon the Jews; but in the passage quoted the event is to take place by the presence of Jesus. There cannot be a revelation more explicit, than that it is by the sending of Jesus, that the things spoken of by the prophets will receive their accomplishment. How can the force and simplicity of this declaration be evaded?

We see the fall, the ruin, of man; we see even all creation subjected to corruption. The bride desires that the Bridegroom may appear. It is not the Holy Spirit who will re-establish the creation, and who is the inheritor of all things; it is Jesus. When Jesus appears in His glory, the world will behold Him, whilst it cannot see the Holy Ghost.

"At the name of Jesus every knee shall bow." The work of the Holy Spirit is not to re-establish all things here below, but to announce Jesus who will return. Again, it is the Holy Spirit who was in Peter, when he said, "Whom the heavens must receive till the time of the restitution." Receive whom? Not the Holy Ghost (He was descended from heaven already), but Jesus; and all we have to do is to believe.

Let us now turn to the epistles, in order to be shewn that the coming of the Lord is the constant and Living expectation of the church. We see, on referring to Romans 8: 19-22, all creation in suspense until the moment of His appearing. Compare John 14: 1, 3; Col. 3: 1-4. Again (1 Cor. 1: 7), "Ye come behind in no gift, waiting for the revelation of the Lord Jesus Christ"; and Ephesians 1: 10, on which we have already spoken. Since at the last judgment the earth and the heavens will have passed away, it is before this time that God will gather together in one all things in Christ.

Philippians 3: 20, 21. "For our conversation (citizenship) is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body."

296 Colossians 3: 4. "When Christ who is our life shall appear, then shall ye also appear with him in glory."

The two epistles to the Thessalonians turn entirely on this subject. Everything in the first epistle has reference to the coming of Christ; all that Paul says of his work, or of his joy, belongs to it.

First of all, conversion itself is made to bear upon it (chap. 1: 10). The faithful of Thessalonica, who had served as models to those of Macedonia and Achaia, and whose faith was so spread abroad that the apostle had no need to say anything, "had turned to God from idols to serve the living and true God, and to wait for his Son from heaven, even Jesus, which delivered us from the wrath to come." It is remarkable that this church, one of the most flourishing of those to which the apostles have written, should be precisely that one to which the Lord has chosen to reveal, with most detail, the circumstances of His coming. "The secret of the Lord is with them that fear him."

Such was the faith of the Thessalonians, that it was spoken of in all the world. What was it? That they expected the Lord from heaven. And it is for us to have this same faith which the Thessalonians had. We ought, like them, to be expecting the Lord before the thousand years. They were certainly not saying there must be a period of a thousand years ere the Saviour comes (chap. 2: 19). "For what is our hope? Are not even ye in the presence of our Lord Jesus Christ at his coming?"

Chapter 3: 13. "To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints." It is evidently the ruling idea influencing the mind of the apostle.

Chapter 4: 13-18. It is remarkable that the consolation which he gives to those who surrounded the death-bed of a Christian, is their friend's return with Jesus, and their mutual meeting. It is customary to say, "Be content: he is gone to glory." This was not the way with the apostle. The comfort which he proposes to those who are mourning the death of a believer is, "Be content: God will bring them back." What a change must not the habitual feelings of Christians have undergone, since the consolation given by an apostle is counted in this day as foolishness! The believers in Thessalonica were penetrated to such a degree with the hope of the return of Christ, that they did not think of dying before that event; and when one of them departed, his friends were afflicted with the fear that he would not be present at that happy moment. Paul reassures them by asserting that "those who sleep in Jesus will God bring with him." We can understand by this example to what a degree the church has put away the hope which occupied the souls of the first converts; how far distant we are from the apostolic views, which we have replaced by the idea of an intermediate state of happiness (the soul separated from the body), - a condition true, indeed, and by much superior to ours on the earth, but vague, and which at best is a state of waiting. Jesus Himself waits, and the dead saints wait.

297 I by no means desire to weaken the truth of this intermediate state of happiness. Thus the apostle speaks of it in 2 Corinthians 5, "For we that are in this tabernacle do groan, being burdened: not that for we would be unclothed, but clothed upon, that mortality might be swallowed up of life . . . ." After declaring that his hope was in the power of the life of Christ, and that mortality should be swallowed up by it, he adds, "Therefore we are always confident; knowing that while we are at home in the body, we are absent from the Lord," etc. That is, if this mortal body is not absorbed in life (is not changed without seeing death), the confidence which I have is not interrupted at death; I have already received the life of Christ in my soul - that cannot fail. It may be that I shall depart, but the life in my soul will not be affected. I have already the life of Christ: if I depart, I shall be with Him.

One more remark on 1 Thessalonians 4: 15, 17: "We which are alive [those who shall be alive on the earth at the coming of the Lord] shall not prevent them which are asleep." "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first, then we which are alive (those who remain) shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord."

If the apostle had expected a millennium of the Holy Spirit before the coming of Jesus, how could he ever have said, "We who remain until the coming of Christ"? There was, then, in his soul, a continual expectation of the coming of Christ, of which he knew not the moment, but which he had a right to expect. Was he deceived in that? No, not at all: he was always expecting; his business was to do so; and waiting had this of good in it, that it kept him completely detached from the world. If we were expecting from day to day the coming of the Lord, where would all those plans be as to family, house, etc., to flatter the pride of life and to get rich? It is the nature of the hope which we have that forms our character; and when the Lord comes, Paul will enjoy the fruits of his waiting. The hope which animated him produced its good fruits; it was in the spirit of this hope that he exclaimed, "And I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ," 1 Thess. 5: 23.

298 1 Thessalonians 5: 2-4. Mark well that this day ought not to overtake the followers of Christ as a thief.

2 Thessalonians 1: 9, 10; 2: 3-12. Instead of a world blessed with a millennium without the presence of Jesus, behold the man of sin growing worse, until he is destroyed by the glorious appearing of Christ - evidence to us that a mere spiritual millennium alone is untrue. For the mystery of iniquity, which was already working in the time of Paul, was to go on until the man of sin was manifested, who will be destroyed by the glorious appearing of Christ Himself, with the Spirit of His mouth. Now, in such a state of things where is the place for such a millennium?*

{*For the meaning of the expression, "spirit of his mouth," see Isaiah 11: 4; ch. 30: 33.}

1 Timothy 6: 14-16. "Keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ, which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords; who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen."

2 Timothy 4: 1.* "I charge thee, therefore, before God and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearing and his kingdom."

{*This passage, compared with 1 Corinthians 15 shews that the appearing of Christ is not at the end; for at the end He has delivered up the kingdom, whereas here, the kingdom takes place at His appearing. Note - the whole period is spoken of, and therefore the judgment of the dead as well as of the quick.}

299 Titus 2 11-13. The grace of God has appeared, teaching us first how to live, and, secondly, the expectation of glory. The appearing of grace is already come, it teaches us to expect the appearing of glory.

Hebrews 9: 28. "So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation." As the great High Priest, when He shall have finished His work of intercession, He will go out of the sanctuary; Lev. 9: 22-24.

James 5: 9. "Behold the judge standeth before the door."

2 Peter 1: 16-21. "For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty; for he received from God the Father honour and glory, when there came to him such a voice from the excellent glory, This is my beloved Son, in whom I am well pleased; and this voice which came from heaven we heard when we were with him in the holy mount. We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light shining in a dark place, until the day dawn, and the day star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation; for the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost."

The transfiguration was, then, a specimen - a kind of pattern - of the coming of the Lord in glory.

1 John 3: 2, 3. "But we know that when he [the Son of God] shall appear, we shall be like him; for we shall see him as he is." We shall only be like Him when He appears, not before. "And every man that hath this hope in him purifieth himself, even as be is pure." He whose heart is full of this hope conducts himself accordingly - he purifies himself. Knowing that when Jesus shall appear, I shall be like Him, I ought to be as much as possible, even now, such as Jesus. How powerful and efficacious is this truth of the return of Christ, and what practical effect flows out of its expectation! This hope is the measure of holiness to us, as it is the motive.*

{*This passage explains Matthew 16: 28; also Matthew 17: 1; Mark 9: 1, 2; and Luke 9: 27, 28.}

Those also who are in heaven (Rev. 5: 10) say in their songs, "We shall reign on the earth." This is the language of the saints who are already on high, surrounding the throne. Their language is, "We shall reign," and not "we reign." They are themselves in a state of expectation, like the Lord Jesus Himself, awaiting that which is to happen; namely, that His enemies be made the footstool for His feet.*

{*Critical editions read "they" instead of "we"; but this only strengthens the doctrine we are occupied with, as pointing to a remnant on the earth when the church is gone.}

300 Study also (Matt. 13: 24-43) the parable of the tares and the wheat. The tares - namely, the evil which Satan has done where the good grain has been sown - are to increase until the harvest, which is the end of this dispensation or age. The evil which he has caused by heresies, false doctrines, false religions, all this evil will continue, increase, and ripen: these tares, we say, will increase in the Lord's field, until the harvest. Here, then, is a positive revelation, which gives a formal contradiction to the idea of the millennium by the Holy Spirit, apart from the return of the Lord.

We have now seen that the coming of Christ allies itself to all the thoughts, to all the motives of consolation and joy, and to the holiness of the church, yea, even to the dying bed; and that Christ will bring back with Him those who have previously quitted the body. We have also seen, on the one hand, that it is the coming of the Saviour which will be the means of the restitution of all things; and on the other, that evil is to increase in the Lord's field until the harvest.

May the Lord apply these truths to our hearts, dear friends, on one side, to detach us from the things of the world, and, on the other, to attach us to His coming - to Himself in Person; and we shall purify ourselves even as He is pure. There is nothing more practical, nothing more powerful to disentangle us from a world which is to be judged, and at the same time to knit us to Him who will come to judge it. Certainly, there is nothing that can better serve to shew us wherein ought to be our purification; nothing which can so console us, invigorate us, and identify us with Him who has suffered for us, in order that we who suffer might reign with Him, co-heirs in glory. Assuredly, if we were expecting the Lord from day to day, there would be seen in us a self-renunciation which is rarely seen among the Christians of the present age. May none of us be found saying, "My Lord delayeth his coming!"

Lecture 4 of 11 on "The Hopes of the Church of God"

Luke 20: 17.

First Resurrection; or, Resurrection of the Just.

J. N. Darby.

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The subject which I propose for this evening's lecture, is the resurrection, and particularly the resurrection of the church apart; that is, the resurrection of the just as altogether distinct from that of the unjust.

We have already spoken of Christ, the Heir of all things; of the church as co-heir with Him; and of the coming of Christ to reign before the thousand years - an event which we must not confound with the day of the resurrection of the unjust, and of the judgment before the great white throne, which will not take place until after the millennium. We have now to see that the church will participate in this coming of Christ; it does so as the subject of the first resurrection.

There is no need to speak to you of the resurrection of Jesus as being the seal of His mission; it is an admitted truth; it is enough to quote Romans 1: 4, where the apostle tells us that "Jesus Christ was declared to be the Son of God with power . . . by the resurrection of the dead."* This resurrection was the great fact which demonstrated that Jesus is the Son of God; but it was likewise, for other reasons, the great theme of the preaching of the apostles, the basis of their epistles, and of all the New Testament.

{*It is not exclusively by His own resurrection, though there was the first and most important proof. The reader will do well to pay attention to the expression, "from among the dead," employed elsewhere. It is an expression distinct from the present, and indicates the introduction of a divine power into the realm of death - a power which withdraws some from it in such a sort as to distinguish them completely from others. This it was that astonished the disciples (Mark 9: 10). Resurrection was the faith of every orthodox Jew; but what they did not understand was a resurrection from among the dead.}

Let us commence by saying, that the difficulty people find in the subjects of which we are treating do not arise from the word of God not being simple, clear, and convincing; but from this - that preconceived ideas often rob us of its natural sense. We have habits of thinking apart from the Scripture, before we know it; then it is we find inconsistencies - incompatibility - in that which presents itself to us, not suspecting that this incompatibility belongs alone to human preconceived opinions.

302 The doctrine of the resurrection is important under more views than one. It links our hopes to Christ and to the whole church, in one word, to the counsels of God in Christ; it makes us understand that we are entirely set free in Him, by our participation in a life in which, united by the Holy Ghost to Him, He is also the source of all strength for glorifying Him, even from the present time; it sustains our hopes in the most solid manner; finally, it expresses all our salvation, inasmuch as it introduces us into a new creation, by which the power of God places us, in the second Adam, beyond the sphere of sin, of Satan, and of death. The soul in departing goes to Jesus, but is not glorified. The word of God speaks of men glorified, of glorified bodies; but never of glorified souls. But, as before observed, prejudices and human teachings have taken the place of the word of God, and the power and expectation of the resurrection has ceased to be the habitual state of the church.

The resurrection was the foundation of the preaching of the apostles, Acts 1: 22. "One must be with us a witness of his resurrection." This was the constant subject of their testimony. Let us now see in what terms they testified.

Acts 2: 24. "Whom God hath raised up." So verse 32: "This Jesus hath God raised up, whereof we all are witnesses."

Acts 3: 15. "And killed the Prince of Life, whom God hath raised from the dead, whereof we are witnesses."

Acts 4: 2. This doctrine of the resurrection was acknowledged as the doctrine publicly preached by the apostles; it was not that the soul in dying went to heaven, but that the dead shall live again. As the Pharisees were the greatest enemies of the Lord whilst He was upon earth - that is to say, the falsely righteous ones, as opposed to the truly Righteous One - so in like manner, Satan, after His death, raised up the Sadducees, who were enemies to the doctrine of the resurrection; Acts 4: 1; 5: 17.

Acts 10: 38, 40, 41. Peter testifies to this same fundamental truth before Cornelius the centurion and his friends. Paul preached it to the Jews of Antioch in Pisidia, saying (Acts 13: 34), "And as concerning that he raised him up from the dead . . . he said on this wise, I will give you the sure mercies of David."

Acts 17: 18-30. He announces, in the midst of the learned Gentiles, this doctrine, which was the stumbling-stone of their carnal wisdom. Socrates and other philosophers believed, after a fashion,* in the immortality of the soul; but when these men, curious in science, heard of the resurrection of the dead, they mocked. An unbeliever is able to discourse about immortality; but if he hears about the resurrection of the dead, he turns the subject into derision. And why? Because in virtue of the immortality of the soul he may exalt himself, he can elevate his own importance. There is something in the idea which can ally itself to man such as he is; but to think of dust raised again - of a living and glorious being made out of it - this is a glory which belongs only to God, a work of which God alone is capable. For if a body reduced to dust can be reconstituted by God into a living and glorified man, nothing is hid from His power. With the immortality of the soul man can still connect the idea of self - of power in the body; but when the leading truth is the resurrection of the body, and not the immortality of the soul, man's impotency becomes glaring.

{*It was in metempsychosis, or transmigration to other bodies, after all.}

303 See again (whether the apostle was right or not in appealing to the prejudices of the Pharisees), Acts 23: 6: where Paul directly affirms, that it was for the preaching of this doctrine he was called in question In chapter 24: 15, he tells the same truth. In chapter 26 he gives it to king Agrippa as the reason of his detention; so also verse 23. From these passages it is easily seen, that the resurrection was the basis of the preaching of the apostle and of the hope of the faithful.

We now come to the second part of our subject, the resurrection of the church apart, or the special resurrection of the just.

"There will be," says the apostle, "a resurrection both of the just and of the unjust"; but the resurrection of the just, or of the church, is a thing altogether apart - which has no relation with that of the wicked, which does not take place at the same time with this last, nor after the same principle. For, although both the one and the other are to be accomplished by the same power, there is in the resurrection of the just, a particular principle, namely the habitation of the Holy Ghost in them, which is foreign to the resurrection of the wicked; Rom. 8: 11.

The virtue of the resurrection embraces the life, the justification, the confidence, the glory, of the church. God Himself is made known unto us by the name of "God who raiseth the dead" (2 Cor. 1: 9), who introduces His power into the last depths of the effects of our sin - into the domain of death - to bring men out of it by a life from which that moment puts them outside the reach of all the dreadful consequences of sin - a life close to God.

304 Romans 4: 23-25. It is in "God who quickeneth the dead" that we are called upon to believe; it is the resurrection of Jesus which is the power - the efficacy - of our justification. This is the truth presented in the passage before us. Our union with Jesus raised gives us acceptance with God. We ought to see ourselves already as beyond the tomb.

On this account the faith of Abraham was a justifying faith "He considered not his own body now (already) dead", but he believed in a God "who quickeneth the dead"; for this reason his faith "was counted to him for righteousness."* The resurrection of Jesus was the great proof, and as to all its moral effects, the establishment of this truth, that the object of our faith is that God raises the dead. This truth is pointedly expressed in the first epistle of Peter (1 Peter 1: 21). The application is made to us by our union with the Lord.

{*Remark the difference: he believed God was able to perform it, we, that He has done so. Through it we believe on Him.}

Colossians 2: 12. "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead." The church is raised now, because Christ is raised as its Head. The resurrection of the church is not a resurrection whose object is judgment, but simply the consequence of its union with Christ, who has been judged in its stead.

We may observe in this passage how these truths hang together. The resurrection of the church is a thing of itself, because the church participates in the resurrection of Christ we are raised, not only because Jesus Christ will call us from the grave, but because we are one with Him. It is by reason of this unity, that, in partaking of faith, we are already raised with Christ, raised as to the soul, but not as to the body. The justification of the church is, that it is risen with Christ.

The same fact is expressed in Ephesians 1: 18, etc., and Ephesians 2: 4-6. Paul never said, "If I am saved, I am content." He knew that it is hope that makes the soul active, which excites the affections, which animates and directs the whole man; and he desired that the church should have the heart full of this hope. Nor is it enough for one of us to say, "I am saved"; it is not enough for the love of God, which is not satisfied unless we are participators of all the glory of His Son; and we ought not to be indifferent to His will.

305 Ephesians 2: 6 shews forth the same truth. The presence of the Holy Ghost in the church is that which characterises our position before God. As the Spirit of Christ is our consoler, and helps us in our infirmities, testifying withal that we are children of God, and making us able to serve God, so it is on account of the Holy Spirit who is in us that we shall be raised; and it is on account of the Holy Spirit also that the principle of the resurrection of the church is quite other than that of the resurrection of the wicked. Our resurrection, we say, is the consequence of the abiding of the Holy Ghost in us (Rom. 8: 11) - a very essential difference. The world does not receive the Holy Ghost, "because it seeth him not, neither knoweth him," John 14: 27. Now, "our body is the temple of the Holy Ghost" (1 Cor. 6: 19); our soul in consequence is filled, or at least it ought to be, with the glory of Christ. Our body, also, which is the temple of the Holy Ghost, will be raised according to the power of the Holy Ghost who dwells in us; a thing which can never be said of the wicked.

It is the resurrection which, having introduced us into the world of the last Adam (even now as partaking of this spiritual life), will introduce us in fact into a new world, of which He will be the Head and the glory, since He has acquired it and will reign there as the risen Man.

Observe, in the passages concerning the resurrection, not one speaks of a simultaneous rising of just and unjust; and those which refer to the resurrection of the just speak of it always as of a thing distinct. All will rise. There will be a resurrection of the just, and a resurrection of the unjust, but they will not take place together. I will cite the passages successively, which refer to it. It is at the coming of Christ that the church will rise; Phil. 3: 20, 21; 1 Cor. 15: 23.

The idea of a resurrection of the just was familiar to the disciples of Christ; and such is represented as to happen in Luke 14: 14, "Thou shalt be recompensed at the resurrection of the just."

But before coming to direct proofs, I would express the conviction that the idea of the immortality of the soul,* although recognised in Luke 12: 5 and 20: 38, is not in general a gospel topic; that it comes,** on the contrary, from the Platonists; and that it was just when the coming of Christ was denied in the church or at least began to be lost sight of, that the doctrine of the immortality of the soul came into displace that of the resurrection. This was about the time of Origen. It is hardly needful to say that I do not doubt the immortality of the soul; I only assert that this view has taken the place of the doctrine of the resurrection of the church, as the epoch of its joy and glory.

{*In the expression (2 Tim. 1: 10): "Brought life and immortality to light," - "immortality" signifies the incorruptibility of the body, and not the immortality of the soul.}

{**i.e., the propagation of this as a special doctrine comes from them.}

306 Luke 20: 35, 36. "They which shall be accounted worthy to obtain that world, and the resurrection from the dead." The resurrection, then, mentioned here, belongs only to those who shall be made worthy of it. "They which shall be accounted worthy to obtain that age," that is to say, this world of joy, of the reign with Christ. That resurrection of the dead, then, belongs to the period spoken of, and not only to eternity. "Neither," adds the Saviour, "can they die any more . . . for they are the children of God, being the children of the resurrection." The wicked shall be raised to be judged, but those others shall be raised because they have been accounted worthy to obtain the resurrection which Jesus has obtained. We see, in the passage quoted, the proof of a resurrection which concerns the children of God alone; they are the sons of God, being the sons of the resurrection. To be a son of God, and to have part in this resurrection, is the title and inheritance of the same persons.

John 5: 25-29. "Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this; for the hour is coming, in the which all that are in the graves 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 damnation." It is customary to oppose the latter part of this passage to a view of the resurrection of the just apart; but we shall see that the whole passage enunciates, and even explains and strengthens, the truth which is occupying us.

307 Two acts of Christ are presented as the attributes of His glory; one, to make alive; the other, to judge. He gives life to those whom He will, and all judgment is entrusted to Him; in order that all, even the wicked, should honour the Son, even as they honour the Father. Jesus has been shamefully entreated here below; God the Father takes care that His claim of glory shall be recognised: He (Christ) gives life to whom He will - to their souls first, and then to their bodies. These glorify Him of good will. As to the wicked, the way of obliging them to recognise the rights of Jesus, is to judge them; and this judgment is in the hands of Jesus. In the work of vivification, the Father and Son act together, because those to whom life is given are put into communion with the Father and Son. But as to judgment, the Father judgeth no man, because it is not the Father that has been wronged, but the Son. The wicked will own Jesus Christ in spite of themselves when they are judged. At what epoch will these things be accomplished? For the wicked, at the time of the judgment - the judgment both of the living, and of the dead before the great white throne; for the just, the children of God, when their bodies shall participate in the life already communicated to their souls (the life of Christ Himself) at the resurrection of the just. The resurrection for these is not a resurrection of judgment, but simply, to repeat it again, the exercise, towards the bodies of God's children, of that quickening power of Jesus, in which He has already worked upon their souls, and which, in God's good time, shall work upon their bodies. "They that have done good," says our text, "unto the resurrection of life; and they that have done evil, unto the resurrection of judgment."*

{*Really, judgment (see Greek); which is said before to be committed to Christ.}

But the objection is made, Jesus has said (v. 28), "The hour is coming in the which all that are in the graves shall hear his voice." The wicked and the just will then evidently rise together. But three verses before (v. 25) it is said, "The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live." Hour comprehends here all the space of time which has elapsed since the coming of the Saviour; and under this word is contained two states of things quite different, seeing that the dead heard the voice of the Son of God during the time He was living on earth, and that they have been hearing it for eighteen centuries since. Thus, then, is the interpretation. The hour* for giving life to the soul is an hour which has lasted eighteen centuries already. And the hour is also coming for the judgment. The word hour has the same sense in the two passages. That is to say, there is a time of quickening and a time of judgment; there is a period during which souls are quickened, and a period when bodies shall be raised. For us, the resurrection is only the application of the quickening power of Jesus Christ to our bodies. We shall be raised, because we are already quickened in our souls. The resurrection is the crowning of the whole work, because we are children of God, because the Spirit dwells in us, because (as far as our souls are concerned) we are already risen with Christ.

{*For the use of this word, see (in the Greek) John 5: 35; John 16: 4, 25, 26; Luke 22: 53; 1 John 2: 18; 2 Corinthians 7: 8; Philemon 15.}

308 There will be a resurrection of life for those who have been already quickened in their souls; and a resurrection of judgment for those who have rejected Jesus.

1 Corinthians 15: 20, 23, sets forth very clearly the connection which exists between the coming of Christ and the resurrection of the dead. The order of the resurrection is explicitly shewn. "Christ is become the firstfruits of them that slept" (v. 20); "of those which slept," and not of the wicked. They that are Christ's shall rise at His coming; then cometh the end, the time when He shall deliver up the kingdom to God the Father. When He comes, He will take the kingdom, but at the end He will deliver it up. The appearing of Christ will therefore take place before the end; it will be for the destruction of the wicked. He will come to purify His kingdom. "Christ the firstfruits; afterwards they that are Christ's, at his coming. Then cometh the end."

1 Thessalonians 4: 14-16. "Them also which sleep in Jesus will God bring with him"; "and the dead in Christ shall rise first." It is the complement - the filling up - of our hopes; it is the fruit of our justification, the consequence of the Holy Spirit dwelling in us.

The righteous dead shall rise first; then the living righteous shall be changed, and "shall be caught up together with them in the clouds to meet the Lord." All this is a matter which belongs exclusively to the saints - to those who, sleeping or living, are Christ's, and who will be, from that moment, for ever with the Lord.

309 Philippians 3: 10, 11. "To know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means, I might attain unto the resurrection from among the dead."

Why speak thus, if it be true that good and bad must rise together, and in the same manner? This resurrection from among the dead is just this first resurrection which Paul had before his eyes. I am willing, he says, as it were, to lose all, to suffer all, if, cost what it may, I arrive at the resurrection of the just: such is my desire. Evidently the resurrection from among the dead was a thing that concerned the church exclusively. I might say, like the apostle, "I press toward the mark for the prize of the high calling of God in Christ Jesus."

As to the period or interval which elapses between the resurrection of the faithful and the wicked, it is a circumstance altogether independent of the principle itself, that is, of the distinction of the two resurrections. Our faith on this point depends upon a revelation, which has only importance, because God has so chosen to order it for His own glory. The period is only mentioned in the book of Revelation under the expression, "a thousand years." Between the two resurrections a thousand years elapse. The only point then on which I cite the book is upon the length comprised in the reign of the Son of man on the earth. The passage is found in Revelation 20: 4, "And I saw thrones . . . ."

The world will then know that we are the objects of grace, that we have been loved as Jesus Himself has been loved by the Father.

If the first resurrection - that of the just - is not to be taken literally, why should the second - that of the unjust - be so taken? As the object of our hope, and source of our consolation and of our joy, it is but a small thing to know that the unjust shall be raised; but the precious thing - the essential - is to know that the resurrection of the just will be the consummation of their happiness; that in it God will accomplish His love towards us; that, after having given life to our souls, He will give life to our bodies, and will make of the dust of the earth a form suitable to the life which has been given to us on the part of God. We never read in the word of God of glorified spirits, but always of glorified bodies. There is the glory of God, and the glory of those who will be raised.

310 I desire, dear friends, that the knowledge of this truth, by the power of Christ, on which depends its entire accomplishment, may strengthen us in our hearts unto all perfection. For this knowledge in all its extent is that to which the scripture applies the word "perfection." Christ was thus made perfect as to His state and position before God; we, also, ourselves are now perfect by faith, in acknowledging that we are raised with Him, as we shall be later as to our bodies. May your bodies, souls, and spirits, be preserved blameless until the coming of our Well-beloved! May this truth of the resurrection of the church become bound up, in our minds, with all the precious truths of our salvation consummated in Christ, and may it be accomplished in the plenitude of our salvation in our bodies also!

Lecture 5 of 11 on "The Hopes of the Church of God"

Daniel 2.

Progress of Evil on the Earth.

J. N. Darby.

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We have been occupied, as yet, with the union of Christ and the church conformed to His image; of the coming of Christ Himself, and of the resurrection of the church, by which it gets a share of this glory of Christ as co-heir.

The subject for to-night is not so full of joy and happiness, but it is right that we should know the testimony which God gives of human wickedness. Let me hope, dear friends, that the consequence of knowing it will be to produce unfeigned seriousness of spirit. The sight of the progress of evil, and of the judgment which it draws down, ought, first of all, to have the effect of making us avoid it; and, secondly, of impressing us with the power of God, who alone can remove it. "See that ye refuse not him that speaketh," Heb. 12: 25-29. This passage gives the apostle's view of the great change that will take place when the power of evil will be overthrown.

What we are about to consider will tend to shew that, instead of permitting ourselves to hope for a continued progress of good, we must expect a progress of evil; and that the hope of the earth being filled with the knowledge of the Lord before the exercise of His judgment, and the consummation of this judgment on the earth, is delusive. We are to expect evil, until it becomes so flagrant that it will be necessary for the Lord to judge it.

311 First, I shall shew that the New Testament constantly presents to us evil as going on increasing until the end, and that Satan will urge it on until the Lord destroys his power; secondly, I shall endeavour to shew the character which this wickedness will take, in its external form, as a secular power. In other words, what I have to say can be reduced under two heads:-

Firstly, the apostasy which takes place in Christendom itself. Secondly, the formation, the fall, and the ruin of the Antichrist, in the sense of a visible power.

I begin with Matthew 13: 36, the parable of the tares. It brings out this circumstance that, whilst men slept, the enemy sowed tares in the field of the householder; and that, upon the demand of the servants whether the tares ought to be plucked out, the answer was, No - that the wheat and the tares were to grow together until the harvest. It is, then, the sentence of the Lord, that the evil, which Satan has done in the field where the good seed of the word has been sown, shall remain and ripen there until the end. It is an express declaration, that the efforts of Christians shall not have the result of taking away the evil, which is to remain until the day of judgment: "Let both grow together until the harvest." The harvest is at the end of the world - the end of this age; that is, of the dispensation closed by the coming of Christ. We must bear in mind that now, in God's dealings with us and by us, we have to do with grace and not with judgment. We have not to judge the world. Even could we say with certainty of such an one - he is a child of the devil, he is precisely on that account out of our jurisdiction; it is a tare. We have to do with grace; we cannot lay hand upon the evil which Satan has produced; but we can act as instruments of grace, for God permits us to sow good seed.

The tares are not simply wicked men - pagans; these last have not been sown among the good grain. The tares are some particular evil sown by the enemy after Jesus Christ had sown the good seed. What, then, we may call heresy, corruption of the truth in whatever way, or to whatever extent, will remain until the harvest. The evil which Satan has produced by a corrupted religion will exist until the end. All our efforts ought to be directed - not to pluck out the tares but to gather in the children of God - to assemble together the co-heirs of Jesus Christ.*

{*We read in 2 Samuel 23 a remarkable prophecy of the judgment of the wicked one who "cannot be taken with hands," and of the beauty and blessing of the coming of that One, who will reign in righteousness, and whose blessings will correspond to His faithfulness in keeping the covenant during our state of misery.}

312 1 Timothy 4: 1. "The Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy . . . ."

We have no reason to expect, in the ordinary meaning given to it, the progress of the gospel; there may be, and will be, as much as is necessary for the gathering together of the children of God. But that which we ought to expect is contained in these words - a kind of picture of the last times - "Some shall depart from the faith." Compare 2 Peter 2: 1-3.

2 Timothy 3: 1-5. "This know also, that in the last days perilous times shall come . . . ." Are we to heed what men say? No, but what God says. Observe the language which Jeremiah uses to Hananiah; Jer. 28: 6, etc. And so we must reply when we are told that the knowledge of the Lord shall cover the earth, as the waters cover the channels of the sea. We believe, undoubtedly, that the knowledge of the Lord shall fill the earth; but that is not the question. The question is, How will this be accomplished? By the judgment of God "When thy judgments are in the earth, the inhabitants of the world will learn righteousness," Isaiah 26: 9.

Let us return to the passage in Timothy. "Men shall be lovers of their own selves," etc. These are not pagans; they are Christians, nominal Christians; for it is written, "Having the form of godliness, but denying the power thereof." The characters, indeed, drawn by the apostle, are those of pagans, such as they are painted in the lowest degree of vileness at the beginning of the epistle to the Romans, and nearly in the same terms. And it is added, concerning these men of the last times, "They shall wax worse and worse." We see the same expectation of evil in 2 Timothy 4: 1-4: "I charge thee therefore before God," etc.

It is worth remarking, that the tares were already sown in the days of the apostles; and in one sense it is a happy thing for us. If it had happened later, we should not have had the testimony of the word in this matter in order to warn us, and direct us when these sorrowful events came to pass; as it is, we have the perfect light of God upon this state of things.

313 1 Peter 4: 17. "For the time is come that judgment must begin at the house of God." Compare these words with Acts 20: 28-31: "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock; also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." This state of things began during the lifetime of the apostles.

1 John 2: 18. This passage declares, that "the last time" does not mean the time of Jesus Christ, but the time of Antichrists. These were precursors of the great Antichrist. That which characterises the last time is, not the spread of the gospel over the whole earth, but the presence of Antichrist.

Jude. This epistle is a treatise in itself upon the apostasy; and in verse 4 we have a succinct description of its character. The apostle says, that he found it needful to exhort the believers to contend for that which they had already received. Some had already crept in amongst them, who were the germ of the apostasy; and this was to continue until the judgment of Jesus Christ. For, after having described their character more in detail, he adds (v. 15), that it is this class which would be the object of the judgment of Jesus Christ when He should come. Of course, therefore, the evil, which was manifested in the church almost from the beginning of its existence, would remain until the coming of Christ. In verse 11 we get three sorts of apostasy brought together in these men: natural apostasy, ecclesiastical apostasy, and open revolt, upon which last the judgment will fall. First, the character of Cain is given us - apostasy of nature - hatred, unrighteousness; secondly, Balaam - teaching wrong things for a recompense (this is the ecclesiastical apostasy); and thirdly, the character of Korah, that is, of him who set himself up against the rights of priesthood and of royalty, the royalty of Christ, in the types of Moses and Aaron.

Alas! it is evil, and not the gospel, which will gather together the world. "And I saw three unclean spirits, like frogs, come out of the mouth of the false prophet . . . to gather them to the battle of that great day of God Almighty," Rev. 16: 13, 14.

314 But, it is said that the secular power of corrupted Christendom has disappeared by judgment, and that the destruction of its influence will give place to the gospel. But the Spirit says, "The ten horns (kings) which thou sawest upon the beast (the Roman empire), these shall hate the whore (ecclesiastical power), and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree and give their kingdom unto the beast, until the words of God shall be fulfilled," Rev. 17: 16, 17. Christians are desiring the destruction of the influence of the great whore upon the world; but even should her external power be destroyed, would the kingdoms become the kingdoms of Christ? On the contrary, the kings will give their power to the beast. The great whore has ruled the beast; at length her power and her riches shall be taken away from her, but only that the ten horns may give their power to the beast, that all uncertainty may be dissipated, and that his self-will and blaspheming character may be fully manifested in his last apostasy. It is the power of corruption and seduction which will give place to the power of open rebellion against God. Thus we get the transition from corruption to rebellion.

2 Thess. 2: 3-12. "That day shall not come except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God."

All this must happen before the day of the Lord comes. We must take the facts as the word of God reveals them Christians, having seen the promise in the scripture that the earth shall be full of the knowledge of Jehovah, have said, Yes, we will fill it; whilst in the scripture this event is attributed to the glory of Christ. The spirit of His mouth, by which the Lord will destroy the wicked one, is not the gospel, but the force and power of the judgment of Christ. See Isaiah 11: 4, "With the breath of his lips shall he slay the wicked"; Isaiah 30: 33, "The breath of the Lord, like a stream of brimstone, doth kindle it."

We may observe, that this Antichrist will unite in his person the characters of wickedness which have appeared from the beginning. First, man has always wanted to have his own will, secondly, he has exalted himself against God; thirdly, he has put himself under the guidance of Satan. These are just the three things which will be reproduced in the Antichrist - all the energy of man exalting itself against God, the king doing according to his will, his coming after the power of Satan. It is the ripened fruit of the human heart, which is itself an Antichrist.

315 It is known to all of us, that there have been three successive beasts: the empire of Babylon; then the empire of the Persians; then the empire of the Greeks, or of Alexander in particular; and that the fourth is the Roman empire - a beast with marks altogether peculiar to itself.

At the beginning, or rather before the beginning of these four monarchies, the throne of God was on the earth at Jerusalem. In His temple, above the ark where the law was deposited, Jehovah manifested His presence in a sensible manner. But at the commencement of this present period, which is that of the Gentiles, the throne of Jehovah was taken away from Jerusalem (as is detailed in the chapters from 1 to 11 of the prophet Ezekiel). The glory of Jehovah, which the prophet had seen in chapter 1 near the river Chebar, he sees, in chapter 11, leave Jerusalem; it departs from the house (chap. 10: 18, 19), and from the city (chap. 11: 23). It is a remarkable fact, that the glory of Jehovah has quitted its terrestrial throne. But more; at the same time, this terrestrial power was transferred from Jerusalem to the Gentiles, and government entrusted to men. So we read in Daniel 2: 36-38, "This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory."

You thus see that, by the destruction of the last king of the Jews, earthly dominion passed to the Gentiles in the person of Nebuchadnezzar. He began by establishing a false religion by force. He made a statue that all the world was to worship, and he became lifted up in heart; hence he was made to become as a beast for seven years. That is, instead of conducting himself humbly as a man before God - as before Him who had given him his power, on the one hand, he exalted himself, and on the other, ravaged the world to satisfy his will.

Omitting the second and third monarchies, which are not at this moment of direct importance to us, and pursuing the character of the fourth, we meet in it certain lineaments worthy of remark. The Jews have been in a state of captivity from the time of Nebuchadnezzar unto this day. It is true, that there was a return of the people from the captivity of Babylon, but without their having ceased to be under the power of the Gentiles. The throne of God has in no sense been re-established; and if God did permit the Jews to return to their country for a short time, it was that His Son might appear at the commencement of the fourth monarchy. And, in fact, it was at the moment when the fourth monarchy, under its imperial form, had become the universal power (Luke 2: 1), - it was just at that time, we say, that the Son of God, by right King of the Jews and of the Gentiles, was presented to them. And what reception did He meet? They crucified Him. The chief priests, who, as viewed by God, were the representatives of religion upon earth, and Pontius Pilate, the representative of earthly power, joined in league together to reject and put to death the Son of God. Thus the fourth monarchy became guilty of rejecting the rights of the Messiah. The Jews, as we shall see presently more in detail, are set aside; and then comes in the calling of the church for the heavenly places. But as to that which concerns the church on earth, we have seen it marred by the seed of the wicked one, and the apostasy which resulted from it; we have seen afterwards, that this corruption will give place to a more open and daring revolt of the beast itself (that is, of this same fourth monarchy under a new and last form yet to be developed). It is this that will be the occasion of its judgment (Dan. 7: 9-11, 13, 14), "I beheld till the thrones were cast down [set,]* and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him; and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. I beheld then, because of the voice of the great words which the horn spake; I beheld, even till the beast was slain, and his body destroyed, and given to the burning flame." Verses 13, 14, "I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion and glory, and a kingdom, that all people, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed."

{*The common translation is "cast down," but "set" or "placed" is more exact, after the LXX and a good number of other authorities.}

317 This is the kingdom given to the Son of man, when the fourth beast is destroyed. The judgment and destruction of the fourth monarchy has not yet taken place, as we know from Daniel 2: 34, 35: "Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and day, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth." That is, before the stone cut out without hands spreads out and fills the whole earth, it completely destroys the statue: gold, silver, brass, iron, day, are carried away as chaff before the wind. None of this is yet accomplished. In the action of the stone, no mention is made of a change of character of the statue; it is a blow - a sudden one - a blow which breaks in pieces, destroys, leaves not a trace of the existence of the statue; as it is said, "No place was found for them." The Roman empire - the feet, and with the feet all the rest - disappears. By this one blow the whole is pulverised, destroyed, annihilated; and after this judgment, the stone which fell upon the statue becomes a mountain which fills the whole earth.

Did Christianity break to pieces the fourth monarchy, when it began to be promulgated? In no wise. The Roman empire has continued; it has even become Christian; nay, more, the feet of the statue were not then in existence. The act of destruction, which is marked in the fall of the little stone upon them, does not represent the grace of the gospel; nor has it any reference to the work which the gospel accomplishes. Besides, it is after the total destruction of the statue that the stone begins to grow; which signifies that the knowledge of the glory of Jehovah, which is to fill the whole earth, will not begin to spread until after the fourth beast has been judged and destroyed.

There remains a difficulty to be cleared up in the history of this beast. It may be alleged that the Roman empire does not exist in our days. It is an additional proof in support of what we have been saying. In Revelation 17: 7, 8, the angel says, "The beast that thou sawest was, and is not": the Roman empire, as an empire, exists no longer; but what follows?" And shall ascend out of the bottomless pit and go into perdition; and they that dwell on the earth shall wonder." It existed; next, it exists no more; then, it will come out of the pit. It will have a really diabolical character; it will be a full expression of the power of Satan.

318 That which we learn, then, in general, of this beast, is, first, that from its beginning, the Roman empire has been guilty of the rejection of Jesus as king of the earth here below; secondly, that later in the time of this fourth monarchy, there is a little horn that speaketh great things; and, lastly, that this fourth beast, after having ceased to exist for a season, will reappear upon the scene out of the bottomless pit, and be destroyed on account of the great words which the little horn spoke. This beast is connected with a power described in 2 Thessalonians 2: 9, "That wicked one, whose coming is after the working of Satan, with all power, and signs, and lying wonders," whose destruction is found in verse 8. There is another description of the last head of the beast (see Rev. 17: 11), which is the beast himself.

Daniel 11: 36, etc.* The agreement between this passage and 2 Thessalonians 2: 9 is clear. We see in both the same exaltation of himself against God. In the epistle, the power of Satan is added, because the wicked one is presented in his character of apostasy and iniquity; in Daniel 11 in his earthly and royal character. As to the third mark which we have signalised in iniquity - the will of man, it also appears: "the king shall do according to his own will."

It is observable, also, that this wicked one is alluded to in John 5: 43. The Jewish nation will receive him who comes in his own name. The iniquity, then, of the heart of man arrives at its height in the last head of the fourth monarchy. Isaiah 14: 13-15 describes the self-exaltation of the same under the title of the king of Babylon. "Thou hast said in thine heart." etc.

{*Verse 35, the Jews are passed by. Read verse 36: "The king shall do according to his own will."}

It is exactly all the privileges, all the rights of Christ, which this king arrogates to himself: "I will ascend into heaven" - what Christ only has done; "I will exalt myself above the stars of God" - the throne of Christ is above principalities and powers; "I will sit, also, upon the mount of the congregation in the sides of the north." "It is the palace of the great king," the king of Israel at Jerusalem. Christ is to come with clouds - "I will ascend above the heights of the clouds," says this one: his end is, "Yet thou shalt be brought down to hell, to the sides of the pit."

319 I am afraid that many a cherished feeling, dear to the children of God, has been shocked this evening; I mean, their hope that the gospel will spread itself over the whole earth during the actual dispensation. It was just the church's task to proclaim the glory of Christ everywhere; but as for the fact in result, if we express ourselves according to the word of God, as we see it in the later epistles and other scriptures, we shall see all that is powerful in this world in operation, but without regard to God. All the intelligence of man, his faculties, his talents, his knowledge, will be displayed; all that which can seduce the heart, and master the mind, all the resources in the character and nature of man, apart from conscience, will astonish the world, and draw it into following the beast, and place them under the influence of Antichrist; because the glory of man in self-exaltation, and not service to Christ in humiliation, is man's natural bent. "He that exalteth himself shall be abased."

But, you will say, to insist upon such a result is to discourage all our endeavours to propagate the gospel on the earth. We answer, If false hopes are entertained, you are already deceived. It is indeed true, that the view which has been taken of the progress of evil is not very encouraging to the efforts of those whose hopes have been founded on their own ideas. But ask yourselves this question, Did the fact that God told Noah that He was going to destroy the world, and did his full conviction that the judgment of God was about to come, prevent his preaching to his fellow mortals? On the contrary, it was precisely this which animated him, in order that he might gain those who had ears to hear. The conviction that false Christianity will become more and more refined, more corrupt in the world, ought to give but the more energy and activity to the love of him who believes, and the nearness of the judgment of God, instead of paralysing our efforts, ought to drive us with more power, more energy, more faithfulness, to present the gospel - the only means of causing men to escape the righteous judgments which threaten them.

320 When I say that the tares, instead of diminishing, will continue to grow, do we thereby hint that the good seed will not increase? By no means. If the evil is to ripen for judgment, God gives, at the same time, power to the testimony that would separate the good from it. This I believe to be God's usual mode of procedure. If we were to see three thousand souls converted in Geneva in a day, it would be said the millennium is come, the gospel is going to spread over the whole world How is it? There are perhaps not three hundred converted in a year. The conversion of many thousands at Jerusalem, what did it prove? That God was going to judge that city, and that He saved from that perverse generation those who should be saved. Whenever we see evil increasing, and God at the same time acting in drawing away from it those who believe, it may be taken as a sign that the judgment of God is nigh. It cannot be denied, that God is acting powerfully by His Spirit in these days; we ought to thank Him with all our hearts. Let it be a sign to us, that God will remove His own children from a world which will shortly be judged.

There are two signs of the proximity of judgment: the one is, that piety increases, and that all the resources of man develop themselves in a wonderful manner; the other is, that Christians are withdrawing from this state of things. In either case, there is nothing to hinder us working for our divine Master. On one side is to be seen the work of grace operating, deepening, extending, and God separating His children from the evil around; on the other hand are to be seen all the principles of the wicked one in manifest development. In the word of God I see an express declaration, that the present economy will have an end, and the evil go on to a greater and greater height, until that wicked one is destroyed by the coming of Christ.

Romans 11: 22. Let us conclude with the warning which the Saviour gives us: "Behold, therefore, the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness; otherwise thou also shalt be cut off."

Has the church kept itself in this goodness of God? Truly Christendom has become completely corrupted; the dispensation of the Gentiles has been found unfaithful: can it be again restored? No: impossible. As the Jewish dispensation was cut off, the Christian dispensation will be also. May God give us grace to continue steadfast in our hope, and to rest upon His faithfulness, which will never fail us!

Lecture 6 of 11 on "The Hopes of the Church of God"

Daniel 7: 16-27.

The Two Characters of Evil: Ecclesiastical Apostasy, and Civil Apostasy.

J. N. Darby.

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Up to the present, dear friends, we have only spoken of the happiness that pertains to the church, save that, at our last meeting, we traced the progress which evil will make on the earth until the very end. This evil has a twofold character, upon which I will speak a few words, seeing that the relations which exist between the power of evil and the judgments which await it, have a special interest for the children of God. When the evil has come to its height, God will destroy it.

The verses which I read are the interpretation which the angel gives to Daniel of the vision of the beasts which the prophet saw; and, as always occurs in symbolic prophecies, the interpretation contains many new features. In the explanation given to Daniel, all that will happen to the saints is added; but the principal subject of the chapter is the beast who exalts and elevates himself against the most high God.

I say, dear friends, that there are two characters in the evil which manifests itself on the earth: the first is ecclesiastical apostasy; and the second, apostasy of the civil power itself.

First, apostasy of the church - viewed in its outward responsibility here below - has in principle taken place. Later on there will be 8 more open manifestation. As to the second, the civil power will rise against Him to whom all government belongs - against Christ, whom God will establish king over the earth. It is in the time of the fourth beast, the Roman empire, that this revolt will take place.

Before entering directly on our subject of to-day, I desire to make a few remarks on Matthew 25, to which we shall return when we speak of the nations; for all the peoples of the earth which shall exist at the end of the times shall be either subject to Christ and, consequently, saved, or in rebellion and, consequently, destroyed. But to remove doubts on the subject of this chapter, a few words must be said on it. People believe ordinarily that the judgment of which this chapter treats is the last or general judgment; but they are wrong. It is the judgment of the living nations on this earth, and not of the dead. Accordingly I did not speak of it when we treated of the resurrection of the dead. In this chapter of Matthew, I repeat, there is no question whatever of resurrection. In chapters 24 and 25 are seen the judgment of the Jews, what will happen to that nation; next, what will happen to believers; then, what will happen to the Gentiles. It is the judgment of the quick, and not of the dead. It is this when we read, "Before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats." What has given rise to the notion that it is the judgment of the dead is the statement that "these [the wicked] shall go away into everlasting punishment; but the righteous into life eternal." But this would only tell us that the judgment of the living would be final like that of the dead. Certainly, when God judges the living, His judgment sends some to eternal punishment and others to life eternal. The judgment of the living is as certain as that of the dead. We shall be able to speak of it in its place.

322 Last time I was speaking mostly upon the tares, that is, the ecclesiastical apostasy - of the progress of evil there, - of that which has happened to the church as on earth. Now I am going to look into the apostasy of the civil power in its outward form, and the judgment which will come on it from God; for His wrath will fall upon this power. If at the close, ecclesiastical evil in some sort disappears in the character of secular power; and if the civil power has exalted itself, ecclesiastical power, is not the less vigorous: only it has not the supremacy; and herein is the difference. In other words, it is not that ecclesiastical power has improved itself, only it is not exercised in the same way; but its influence is not the less pernicious. It is no longer an ecclesiastical power wielding the secular arm, which is seen riding on the beast, and ruling it; but it takes a more mysterious form, and consequently a more dangerous one. Its occult influence continues, though deprived of its outward splendour; for by their pride men now begin to lift themselves up and combine against God, and so prepare the way for the son of perdition.

Although ecclesiastical wickedness is always the worst, I nevertheless, as we have been saying, civil apostasy will have its time of manifestation. Scripture tells us that all civil power is of God. Now, in the same way that the church loses its proper force and character by its rebellion against God, so the civil government will be found in a state of revolt and apostasy when, instead of confessing fealty to God, it sets itself up against God, who is the source of its authority.

323 The Spirit of God being the true strength of the church, the church's revolt begins when, instead of being subject to Christ, it gives itself over to the will and power of man, leans upon man's aid, and renounces truth to follow error. Christ is the Head: the Holy Spirit is the only strength by whose means the church can act; and when the church is not guided by the Spirit, and is not in this sense truly subject to Christ, Christendom is practically apostate. Now, at the end of the present dispensation, the civil power will be found in this same state of revolt; and be it remembered that apostasy in the civil power is a thing much more manifest and prominent than in the church. This will take place in the bosom of Christendom; and it would seem that ecclesiastical wickedness will be its moving power. We have examples of this in Scripture. When Absalom was in revolt against David, Ahithophel was his counsellor; 2 Sam. 15. The instigator of the rebellion was, without doubt, Satan; but Ahithophel directed the conspiracy against the king. It was Dathan and Abiram, simple Israelites (though men of renown), who rebelled against Moses; but the revolt is called that of Korah, who was a Levite, and seduced the others. In the same way, God accuses the priests and the prophets of Judah of the iniquity of the people, since the civil power had only followed their evil counsels. The same has been the order of things in Christendom. Those who ought to have instructed the church who ought to have represented the wisdom of God, and have recalled governments to a sense of their duty towards God, being themselves in a revolt against Him, have concealed the truth, have taken a form which has seduced the world, and have thus led the civil power into the same departure from God. There will be a revolt of this latter, but the ecclesiastical power will be the soul of it.

What do we find at Armageddon? A false prophet who falls there along with the beast. From the beginning to the end, there is always a beast, and with the beast a false prophet. It is the one or the other who guides the rebellion. But at the end the beast takes the lead, as being able to act more directly and freely: thus it is the beast which at the last is the direct object of judgment. Such we find to be the case from Daniel 7. But spiritual energy has been ministering to its power.

324 From the instant that the beast, or the civil power of the fourth monarchy, shall set himself in revolt against God, this monarchy will be found in relation with the Jews; and it is this which introduces us anew into the history of this people. You remember, dear friends, that when the fourth beast appeared on the scene of this earth, there were Jews at Jerusalem; Christ was presented as King of the Jews to the fourth beast, represented by Pontius Pilate, who rejected Him in this character which He is never to lose. At the end of the age the same fact will be reproduced: the Jews - returned to their own land, though without being converted - will find themselves in connection with the fourth beast. There will be saints among them; and this fourth beast, exalting himself against God, will put himself in direct opposition to Christ, as the King of the Jews. It is true, indeed, that his deadly opposition to Christ will go much farther than at the time when Christ stood before Pontius Pilate; for he will then arrogate to himself His rights as King of the Jews; and it is then that Christ, coming down from heaven, will destroy the beast, together with the Antichrist, and will take the remnant of the Jews to be His earthly people, and will put all nations under His feet.

This being the case, you will readily understand that many things in Scripture apply to the Jewish saints, that is, to this faithful remnant of the Jews, and not to the church. We know, e.g., that, during the time of the ecclesiastical apostasy, there have been many persecutions against God's faithful children; in such cases, the saints of all times could draw comfort from the consolations of God found in such passages; but in these last times, when it is a question of persecution of the saints, the application must be made to the remnant of the Jews, whose "blood will be shed like water," Psalm 79: 3.

If we consider the history of the beast in a general manner, whether in its pagan form, as under Tiberias Caesar, and the other emperors; or, under the influence of the corrupted Christianity of the Middle Ages, we see there have been, at every succeeding epoch, persecutions against the saints; and we may use as of them the scriptural expressions, "And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth," Rev. 18: 24. But when we come to the time when the civil power will openly raise the standard of revolt - to the moment when these prophetic facts have their full realisation, it is upon the Jews that the persecutions will fall; to whom, therefore, these citations have their primary application. From the moment that the rights of Christ, as King of the Jews, are agitated, it is the Jews who will appear on the scene; for the Jews are God's earthly people. But where is the church then? It will be entirely out of the scene at the time of these last persecutions.

325 Before we quote the chapters which treat of the apostate civil power substituted for the apostate ecclesiastical power, we would insist again upon this, that the revolt of the ecclesiastical power is not the less dangerous because it has not the supremacy. On the contrary, we repeat, that this power is the secret counsellor of all the evil. The only change that will take place is, that it will cease to have outwardly the preponderance; and the not seeing this has led many into error. Because men, in the use of ordinary observation only, have perceived that it could no longer depose kings, they have supposed that the ecclesiastical power had absolutely disappeared. No attention has been paid to that which the children of God might ascertain out of His word, namely, that its moral influence would survive the destruction of its political existence; and that it was precisely this influence which would urge on the power, properly so called political, to revolt against God, and thus to its destruction.

I am not saying that it is not the will of man which, by its own energy guides the beast to its eternal ruin. This is indeed true; but in the meantime, it is the ecclesiastical apostasy which, either arrogating to itself the power, or shutting the door to the manifestation of the will of God, seduces by its machinations the inhabitants of the earth to acknowledge and adore the beast.

I advert to the passages which refer to the observations just made. First, the end of Daniel 7, where the fourth beast is found; afterwards, Revelation 16, and especially chapter 17, where the two are distinguished, namely, the great whore or Babylon, and the beast. In chapter 17 We get the woman clothed with scarlet, a power whose principal element is ecclesiastical; she is mounted on the beast (civil power). After that, "the ten horns which thou sawest upon the beast, these shall hate the whore (ecclesiastical power), and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to . . . give their kingdom to the beast."

326 Let us now examine the passages which concern the sources of evil, and more particularly the kind of evil which is exhibited in that power which is in rebellion against God, namely, the fourth monarchy. Let us see the form which the rebellion will take.

In Revelation 12: 3 we find the source of the power, "the great red dragon." We are there, as it were, admitted behind the scenes, and see Satan desiring to destroy Him who is to govern all nations with a rod of iron - Christ; and, in Christ and with Christ, the church. It is properly the power of Satan, and the great combat. The word of God puts in contrast the Father and the world; flesh and Spirit; Satan and the Son of God. Here we have the great dragon or Satan, who wants to devour Him who is to govern the nations with a rod of iron; but it is in heaven that we see it. Afterwards (v. 9), he is cast out - an event which has not yet taken place.

Here there is a difficulty to some minds. Because the devil is cast out of the conscience, which is true,* they suppose that he is cast out of heaven. Satan has indeed no power over our conscience if we have understood the value of the blood of Christ; but he is still in heaven, where he accuses the children of God. We see from Ephesians 6: 12 that the wicked spirits (margin) are in the heavenly (margin) places: by reason of this, there will be a battle in heaven - a battle, the effect, not of intercession or of priesthood, but of power, which will take place, perhaps, with the help of angels; but which will ever be a work of power. At the same time, though Satan shall be cast down from heaven, he will not yet be chained to the bottomless pit; and the fruits of his wickedness will not yet have found their limit; so it is said, "the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time."

{*That is, his accusing power is rendered null by virtue of the blood and work of Jesus Christ.}

Satan, cast down from heaven to earth, will act there by the agency of the Roman empire. Revelation 13 describes what will appear on the scene as the providential instruments by which he will seek to make good his power on the earth: "I saw a beast rise up out of the sea, having seven heads and ten horns."* This is the terrestrial agency. This beast will unite all the characters of the three previous beasts.

{*It is remarkable that the dragon has his crowns on his heads; the beast of chapter 13 has them on his horns. There is no question of crowns: on the beast in the last form of all that he takes.}

327 The authority of the dragon becomes established in the Roman empire - in the beast with seven heads and ten horns. "I saw one of its heads, as it were, wounded, to death"; that is, one of the governing forms of the Roman empire ruined. But afterwards the mortal wound is healed, and the form which was destroyed re-established. Now, if we compare the acts of the little horn of the same beast in Daniel, we shall find that the little horn "whose mouth speaketh great things, before whom three [horns] fell" - that this very one, we say, becomes the beast itself. That is, the beast will find itself under the dominion of this little horn; as we might say, that Napoleon was the French empire, because he wielded all its resources. This beast will be the civil power, the Roman empire, in apostasy, or in open revolt against God.

But there is also another beast (which is not the Roman empire) which exerciseth all the power of the first beast before him.

Verses 11 to 14. "And I beheld . . . and deceiveth them that dwell on the earth." Here is something which has the semblance of Christ's power, and which later, in the midst of the Jews, will wear the form of Christianity; but, as understood by the apostle, it is Satan's. It is, then, the second beast who will seduce the inhabitants of the earth, and who will cause them to follow the first, namely, the civil power of the Roman empire.

"And I saw one of the heads, as it were wounded to death." This has already happened to the imperial form of the Roman empire; but the wound is to be entirely healed. Thus the beast loses its imperial character for a time, and its wound is afterwards healed. When this takes place in all the astonished earth, men go after it.

The imperial beast will therefore again be seen on the earth, and in all the earth they will wonder after it. But we have also read that the second beast, by the great wonders which he doeth, seduces the inhabitants of the earth. This second beast will appear at the end under the character, not of a beast, but of a false prophet; all his secular power will be lost. He will no longer be a beast ravishing, devouring; this feature will be entirely effaced. And he will be seen as the false prophet,* who will be recognised as the second beast already spoken of, by the perfect resemblance of his character, as the person, in short, who has done the things which the second beast has done, but who appears at the close under this new form. Compare Revelation 13: 14, with 19: 20. If we take the moral side of the events already accomplished, we know who has exercised all the power in presence of the civil authority; but there will be one also who will do great wonders and seduce the inhabitants of the earth.

{*The false prophet is not Mahomet. "He exerciseth the power of the first beast before him." Now Mahomet has never done this.}

328 Farther on we shall have to look into the consequences of all this; in the meanwhile, let us gather up what we have been saying. Chapter 12 shews us the dragon in heaven, as the origin, the first cause of all this rebellion. Chapter 13 gives us the Roman empire under its imperial form, as the providential visible agent. This beast is wounded to death, but his mortal wound is healed. There is also in its presence another power who seduces the inhabitants of the earth; and it is when the mortal wound of the first beast is healed, "that all the world wondered after the beast." Add to this the circumstance of chapter 19, namely, that the second beast ceases to be one, and appears at the end as a false prophet.

In chapter 17 there is a description of the first beast, which gives us other particulars. Verses 7, 8: "And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is."

It ascends out of the bottomless pit, i.e., becomes positively the power of Satan towards the end; and this is what will happen when Satan, being cast out of heaven (which event will occur when the church has been caught up into heaven), will come down to the earth in great wrath. Then, under his influence the beast (the Roman empire) "that was, and is not, and yet is," resumes his strength and form; that is, the civil power, instead of being in submission to God, takes the character of Satan, and signalises itself, at his instigation, by an open revolt against the power of God.

329 To find all the marks for recognising this last form of the beast, we must wait until the imperial head of the Roman empire, the eighth king, shall appear in the world. This must take place before its ruin.

When the Roman empire existed under its pagan form, it had not ten kings; but when this beast reappears (let us keep in mind that it is the Roman empire), ten kings will give their power to it, instead of ten kings replacing it. More than this, it is after having been destroyed that it will come again into existence. In a word, it is not the pagan beast, nor the history of the middle ages, nor of ten barbarian kings (if indeed ten could be pronounced upon with any certainty), who have taken the place of the empire, but "and yet is";* that is, the mortal wound will be healed, and the imperial beast will re-appear.

{*[It is well known and sure that the genuine reading is according to Greek "and shall be present" (not "and yet is"). This evidently confirms the case, besides removing a sort of enigma, or paradox, in the vulgar text. - Ed.]}

The ten kings "shall give their strength and power unto the beast"; there will be an imperial head - an emperor, and ten kings, who will give him their power; the kingdoms will continue in existence, but it will be a confederation of them. As an illustration, we may refer to the kingdoms of Spain, Holland, Westphalia, etc., under Napoleon. There has been the beast; there have been, it may be, ten kings; but never yet ten kings giving their power to the beast who was not, and who came anew into existence."

"The seven heads are seven mountains." (We are still occupied with the Roman empire.) "And there are seven kings; five are fallen, and one is" - namely, the imperial one which existed in the time of John, - "and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth (because the seven have passed), and is of the seven, and goeth into perdition." That is, there will be an eighth head, one of a peculiar character, who will re-unite all the power of the beast, who will be the beast himself, and who, whilst a head apart, is still one of the seven. It is the imperial head under a new form; for there are to be ten kings, who will give their power to this eighth head; and it is in this form that it will go down to destruction. It is exactly here that the coming of Christ, and of the church, connects itself with the subject of which we are treating; Rev. 19; 2 Thess. 2.

330 We must yet quote from Daniel 11: 36-45: "And the king shall do according to his will." Compare this with 2 Thess. 2: 3, 4, and following verses.) We may observe, that in Daniel 11 the question is not one of ecclesiastical supremacy, but rather of wars between civil powers in the East. With verse 36 begins the history of Antichrist, of "the king who shall do according to his own will," just like the little horn in chapter 7, and who at last, after dealing in an idolatrous and apostate way in Jerusalem, finds his end with that first beast. It is a king like any other, a king of the earth, but exercising his power in the holy land at the close. Christianity, as such, is not brought before us, nor the mystery of lawlessness in it: that had preceded the appearance of the lawless one according to 2 Thessalonians. Again, I say, it is no question of ecclesiastical matters, but of a king of this earth, who becomes an object of attack to the kings of the North and of the South.

One remark on 2 Thessalonians 2 for our consolation in the midst of this sad concourse of events. "Now we beseech you, brethren," says the apostle, "by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind," etc. Those who love the truth will entirely escape this deceivableness of unrighteousness, to which, on the contrary, all those will be delivered by the judgment of God, who have "not received the love of the truth"; but "have pleasure in unrighteousness." This is the evil which is coming, and the world ought to be warned of it; because some may be salutarily frightened at the thought and led to consider the word of God. And why is all this announced to the children of God? It is in order that they may draw out of it the fullest comfort, and may separate themselves from all that which drags men on to destruction. I say not that we Christians shall be involved in the catastrophe; but that, by being told beforehand of the judgments which will take place at this dreadful crisis, we are led to detach ourselves, even at this present time, from the causes which, by their nature, and by the justice of God, bring it on.

331 The apostle, it would seem, had spoken a good deal of these things to the church of the Thessalonians, and had taught them to expect the coming of the Lord. Now, what had Satan done? He had tried to terrify them, in telling them that the day of the Lord was there (Greek, present, 2 Thess. 2: 2). No, says the apostle, I beseech you, by the coming [presence, see Greek] of our Lord Jesus Christ, and our gathering together to him [which will precede that day], that ye be not soon shaken in mind, etc. (as if we were already in it). This day will come upon the lawless one, and not upon you; you will already have been caught up to Him, and you will accompany Him personally in that great day when He will appear.*

{*The idea which usually prevails in the interpretation of this passage is, that parousia and heemera have the same meaning affixed to them by the apostle, and that he uses the words interchangeably. Parousia means "presence," not necessarily involving manifestation to the world; heemera "day," on the contrary, always has to do, in the Old Testament, with judgment. Here the apostle uses the presence of the Lord, and our gathering together to Him, in contrast with the day: "I beseech you, by his presence and our gathering to him, not to be distracted about the day. as if it were here."}

The day is present, said the seducers; the day is come! No, says the apostle, the day will not come until you, the Lord's faithful ones, have been caught up into the air, and until the lawless one shall be revealed.

These consolations are again confirmed (v. 9, 10): "Even him whose coming . . . is with all deceivableness of unrighteousness in them that perish, because they received not the love of the truth." It is only needful to add, that in this chapter it is the description of the moral character, and of the unbridled iniquity of the lawless one, and of the power of Satan; whilst, in Daniel 11 it is the picture of his outward character.

It is to be feared, dear friends, that the exposition of prophecy this evening has not been the view which you have been hitherto led to take of it. I have been endeavouring to open out the distinction, and at the same time the connection, which there is between the civil and ecclesiastical power; as well as the distinction, and at the same time the connection, between the ecclesiastical apostasy and the civil apostasy. The two things are closely allied, because we read that the second beast exercises all the power of the first beast before him; and that the false prophet, which is the second beast, is thrown into the lake of fire with the first.

332 We have also noticed that this fact connects itself with the presence of the Jews at Jerusalem, in whose vicinity the beast will come to his end - an event which will close this present dispensation, in bringing out the power of Christ upon the earth, which will lead to the union of Christ with the remnant of the Jews; and in consequence of that, to the bringing of all nations under His sceptre. I have only spoken of the fourth beast.

There are two points worthy of remark in connection with the history of Israel; firstly, as to those nations who were in league against Israel, when this people were owned of God; and, secondly, as to the nations who carried them into captivity. As yet we have only been discussing the times of the Gentiles, that period during which the kingdom was transferred from the Jews to them; that is, the time of the four beasts - the times of the Gentiles. Daniel speaks of the four beasts only; Ezekiel speaks of the nations before the four beasts, and after; but never of "the times of the Gentiles," so called.

It is during the period comprised in the history of these four beasts that Christianity comes in, and that the moral rebellion takes place. But we have seen that the ecclesiastical power, which has been the instrument of leading to such a result, by assuming the place of God - taking away faith, and, at the same time, disgusting reason; putting aside natural religion, and, under the pretext of the rights of revelation, corrupting and perverting this revelation itself, so that men should have no other objects than themselves - this power, I say, having played a part in the drama of iniquity, which the enemy of our souls and of the Lord, has brought to pass, will itself fall a victim to the violence of the human will - that will which itself has withdrawn from subjection to God; and as incapable, by its pretensions to religion, openly to serve Satan, as it is of serving God with sincerity - in one word, incapable of truth, it becomes the cowardly counsellor and abettor of that iniquity of which it cannot constitute itself the actor. It provokes crimes which it dares not consummate, and of which the civil power is to be the active chief and executor. Dear friends, when the natural conscience is more upright than that resulting from religious forms, it is all over with the church - it is near its end; and the candlestick will be removed where it serves only as the instrument of wickedness, such as the world can hardly imagine. As men say, the corruption of that which is most excellent is the worst of corruptions. As to the Antichrist properly speaking, he will deny that Jesus is the Christ; he will "deny the Father and the Son" (John 2: 22); he will not confess Jesus Christ coming in the flesh (2 John 7); he will deny everything sacred - the Father, the Son, Jesus the Messiah, Jesus come as Man. We have seen his character, his acts, his form, and the source of his power. Satan will work directly by him. It will be a sort of satanic imitation of what God has done. The Father has given the throne to the Son, and the Spirit acts according to the power of the Son in the church before Him: in the same way the dragon (Satan) will confer the throne on the beast, and great authority; and the second beast (spiritual power, real Antichrist, and false prophet) exercises all the power of this last beast (civil power) before him; Rev. 13: 12.

333 The judgment will decide in such a state of things. May God make us attentive to the character and to the end of the pride of man! The energy of his will is able to employ, and put to use, all the means which God has delegated to him - and they are great; and the results, so long as God has patience with him, will be great also. But man will be the centre of all this; the feeling of his responsibility before God goes for nothing. God is, in reality, dishonoured and degraded. The end of all man's most noble, most worthy aims - God - is wanting in it all. In fine, it is the same principle and the same source - sin - from the beginning to the end. Man, acting of his own will to satisfy his lusts, ambitious of knowledge for selfish ends, exalting himself to a level with God, disobedient, and, as a consequence, acting under the influence and energy of Satan: - such is the character of Antichrist; such is the history of Adam in his first fall - his first sin. It is the commencement and consummation of the same wickedness, whose evidence and contrast appeared in the death of our beloved and perfect Saviour, who made its expiation for us. May His name of grace and glory be eternally blessed; and may He engrave these things upon our hearts! Certainly He will preserve His church from all these evils which menace the world for His church is united to Him.

Lecture 7 of 11 on "The Hopes of the Church of God"

Psalm 82.

Judgment of the Nations,

which become the inheritance of Christ and of the Church.

J. N. Darby.

<02017E> 334

The last verse of this Psalm contains the subject which is to occupy us this evening: "Arise, O God, judge the earth: for thou shalt inherit all nations." It is God who is to judge the earth, and, as the consequence of this judgment, to become the possessor of all nations.

I have spoken of Christ, Heir of all things, with the church His co-heir; then of the coming of Christ, or of the time when He will take His inheritance; and of the resurrection of the church, or of the moment when the raised church participates with Him in this inheritance. Even departed souls - blessed as they are with Him - wait for the resurrection of their bodies to enjoy the fulness of blessing and of glory. It is for this reason that a Christian may desire death, because he is thus delivered from all affliction and trial; but he awaits the resurrection for the consummation of his glory. We have spoken of the progress of evil, and shewn that, far from the world being converted by the preaching of the gospel, the tares are to increase and to ripen until the harvest. And we have seen the evil come to its height in the eighth head of the beast, which goes down to destruction in the apostasy of the civil power of the fourth monarchy, and in the false prophet, who, having seduced the world to do homage to the beast and to take his mark, is destroyed with him.

We have seen that there are two beasts, and that the second is transformed into the false prophet. Compare Revelation 13 with the end of Rev. 19. The scene now extends itself; for not only will the fourth beast be destroyed, but the nations will be judged. All the races of men who inhabit the earth, which took their rise in the division of the children of Noah into their respective families, will be found at the end gathered together and judged by God. All that is high and lifted up will be brought low by the power and glory of God, in order that God, in full blessing, may enjoy the kingdom, and may have the inheritance of all nations.

I have touched, at our last meeting, the most difficult part, namely, the point where the two dispensations touch, and where the evil caused by the failure of the existing one (failure, of course, on man's part) requires the intervention of God; and, as a sequel, the judgment which terminates the dispensation. I have spoken specially of the rebellion of the beast abetted by Antichrist, because it is, in fact, the consummation of the apostasy. But when this event takes place, there comes also the judgment of all nations. God does not only judge the last rebellion of the Antichristian beast; but having- made His power felt - the moment of His wrath being come - He judges all nations.

335 This is what we read in Revelation 11: 15-18: "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces and worshipped God, saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth." Let us follow up the passages which speak on the same subject.

We before remarked, that the Lord Jesus, the Messiah, the true King over the whole earth, was presented to the fourth beast and to the Jews, that is, to the Gentiles and Jews (to the Gentiles in the person of Pontius Pilate, and to the Jews in the person of the high priest). He was presented to the world and to His own, and was rejected. But in a much more extended sense it is said, "The nations were angry, and thy wrath is come." It is the wrath of God breaking forth against them by the judgment of His Son.

Psalm 2. Two other things are set forth. First, that the Son is anointed (margin) king upon Zion, God's holy hill, and that He has the heathen for His inheritance: Zion is His throne; the nations, His inheritance. Secondly, His way of dealing with the nations - a way entirely opposed to the gospel: "Thou shalt break them with a rod of iron." The sceptre (rod) of Christ, in the gospel, is a rod of goodness and love; it is everything that is most sweet, most powerful, in His love; it is not a sceptre of iron. The psalmist is speaking of the kings of the earth: "Be wise now, therefore, O ye kings; . . . kiss the Son." The decree of God is, that His Son shall be anointed, that is, declared King over all the earth; and He invites the kings of the earth to submit themselves to Him. He says to them, "I am about to speak in my wrath; I give the heritage of the nations to Christ; He will bruise you with a rod of iron; He will break you in pieces: now then, submit yourselves to Him, to my Son, King in Zion." These kings follow their own ways; their policy is settled according to the wisdom of man. Alas! it is not of Christ, King in Zion, that they think. Go and speak to the kings of the earth of Christ, King in Zion: you would be taken for one out of his senses. Nevertheless, God has decreed His reign surely, irrevocably, and He will bring it to pass in spite of the kings of the earth; He will establish Him King in Zion, and will give Him the nations as His heritage, and the ends of the earth for His possession. "Now," says He by the prophet Micah, "shall he be great unto the ends of the earth," Micah 5: 4.

336 At the birth of Christ, hatred burst forth upon the least appearance of His royalty. When the cry was heard that a king had appeared, immediate efforts were made to get rid of Him. Will the nations then, at last, listen to the invitation made to them to submit themselves? The answer is to be found in Psalm 82.

These judges of the earth will have to give an account of their conduct. "They know not, neither do they understand." "I have said, Ye are gods," for God Himself had set them as having authority over the earth ("the powers that be are ordained of God"); but God can judge them. It is not Christians who hold the above language; it is He who has the right of judging those whom He has named judges - of setting aside those subaltern powers, in order to take to Himself His great power and reign.

We find in Psalm 9: 1-7, that the place where this judgment will be exercised is the land of Israel, and that the Lord will manifest Himself in this act of power. Verse 5: "Thou hast rebuked the heathen; thou hast destroyed the wicked (Antichrist); thou hast put out their name for ever and ever." Verse 15-20 is not the language of the gospel; it is the prophetic demand - the righteous demand - of judgment. This it is which explains those difficulties which Christians often find in the Psalms, owing to not having understood the difference of the dispensations. To convert the wicked, by the announcement of the grace of God, is the gospel; what we have been reading is something quite different. Once the gospel has run its course, Christ will demand righteous judgment against the world. It is no longer Christ, at the right hand of the Father, sending down the Holy Ghost to gather together His co-heirs; but Christ calling for righteousness and asking it (generally by His Spirit in the humble and lowly ones of the Jewish nation) against the proud and violent men. If God were not to execute judgment, the evil would only grow worse and worse without any consolation for the faithful. God does not execute it until the evil has arrived at its height. Antichrist and the nations rise up against God and His Christ, and the earth must be cleared of His enemies to give place to the reign of God Himself. It is not David asking to rule over his enemies; but Christ who demands judgment, because the time is come.

337 We may observe the same truth in Psalm 10: 15, 16: "The Lord is King for ever and ever; the heathen are perished out of his land." There is a general principle running through this class of Psalms, of a terrible judgment upon the wickedness of the nations - God acting as Judge in the midst of judges.

A passage in Isaiah 2: 12-22, also presents to us the great day of God upon earth: "For the day of the Lord of hosts shall be upon every one that is high and lofty . . . when he ariseth to shake terribly the earth." It is not for the judgment of the dead, but of the earth.

To make you understand that this judgment applies to all nations, and that it is after this, and by this means, that God will fill the earth with the knowledge of His name, we beg you to turn to Zephaniah 3: 8: "Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey; for my determination is to gather the nations, that I may assemble the kingdoms to pour upon them mine indignation, even all my fierce anger; for all the earth shall be devoured with the fire of my jealousy." The intention of God is to assemble the nations to pour upon them His indignation - a terrible judgment. For our expectation then, as to when the knowledge of the Lord shall fill the earth, we refer to verse 9. This blessing will come to pass after He shall have executed the judgment, and put away the evil-doers. This passage is a very explicit revelation.

338 The same truth, namely, that the knowledge of the Lord will spread by the effect of His judgment, is presented to us in Isaiah 26: 9-11: "When thy judgments are in the earth, the inhabitants of the world will learn righteousness"; for it is added, "Let favour be shewed to the wicked, yet will he not learn righteousness." Grace does not produce the effect, but judgment. Again, we say, that the determination of Jehovah is to assemble the kingdoms, to pour out on them His indignation, and all the fierceness of His wrath. It will be a terrible day, and one which the world ought to be expecting.

Another passage in support of the truth we are urging is found in Psalm 110: "The LORD (Jehovah) said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool." Jesus is set down at the right hand of God the Father, until His enemies are made His footstool. Until that time, He acts by His Spirit to gather together Christians: He sends down the Holy Ghost to convince us of sin, of righteousness, and of judgment. But the day will come when God will make His enemies His footstool; and it is on this account, perhaps, that Jesus says, "Of that day knoweth no man . . . neither the Son, but the Father," Mark 13: 32. It is written, that He will inherit all things. This has been prophesied of Me; Jehovah said to Me, "Sit thou at my right hand, until I make thine enemies thy footstool." It is not such a year, such a day; but I go to sit at the right hand of God until-until the moment when the Father will have accomplished this decree: for the Lord Jesus, God blessed for ever, receives the kingdom as Man-mediator. Now, as to the accomplishment of the decree, it is when "the Lord shall send the rod of thy strength out of Zion." We discern the boundary of this dispensation clearly marked, that is, Christ set down at the right hand of Jehovah, until Jehovah puts His enemies under His feet. After that come the words, "Rule thou in the midst of thine enemies." This is what Jehovah will accomplish, when the Lord, at the commencement of the exercise of His power, shall strike through kings in the day of his wrath; shall judge among the heathen; shall fill the place with the dead bodies, and shall wound the heads over many countries; or rather, chief over a great land. In Jeremiah 25: 28, the same subject is presented; and it is the end of all that we see around us: "And it shall be, if they refuse to take the cup at thy hand to drink, then shalt thou say unto them, Thus saith the Lord of hosts, Ye shall certainly drink." See also verse 31.

339 There are yet two facts to remark on. First, it is at Jerusalem principally that all this disaster will take place; secondly, God has named in His word all the nations who will participate in it. We shall see all the descendants of Noah, of whom we have the catalogue in Genesis 10, reappear on the scene at the moment of this judgment of God. We shall find nearly all of them under the beast or under Gog.

As to the passages which concern Jerusalem, we may cite Joel 3: 1, 9-17; Micah 4: 11 to the end of the chapter; and Zechariah 12: 3-9: "And in that day will I make Jerusalem a burdensome stone for all people; all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. In that day, saith the Lord, I will smite every horse with astonishment, and his rider with madness; and I will open mine eyes upon the house of Judah; and will smite every horse of the people with blindness. And the governors of Judah shall say in their heart, The inhabitants of Jerusalem shall be my strength in the Lord of hosts their God. In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem. The Lord also shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitants of Jerusalem, do not magnify themselves against Judah. In that day shall the Lord defend the inhabitants of Jerusalem: and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the Lord before them. And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications; and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born. In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon." Zechariah 14: 3, 4: "Then shall the Lord go forth, and fight against those nations, as when he fought in the day of battle. And his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east; and the Mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south."

340 It is said in Acts 1 that Jesus "shall so come in like manner as ye have seen him go into heaven," that is, upon the Mount of Olives. Compare Ezekiel 11: 23. "And his feet shall stand in that day upon the mount of Olives," says the Holy Ghost in Zechariah 14: 4; "his feet," the feet of Jehovah. Though indeed He was the man of sorrows, Jesus is Jehovah, and has been so from eternity.

As to the second point on which we have to remark, namely, that the nations, the descendants of Noah, will be ranged either under the beast or under Gog - the two principal powers; if you consult Genesis 10: 5 you will read, "By these were the isles of the Gentiles divided in their lands." In the generations of the sons of Japheth are named Gomer,* Magog, Madai, Javan, Tubal, Mesec, and Tiras. Of these we get Gomer, Magog, Tubal, Mesec, under the same names in Ezekiel 38 as followers of Gog; you will also find there Persia which was united to Media (Madai), and from whose hands it received the crown (as we are told in Daniel 8 and other places), so that there only remain Javan and Tiras to be accounted for. Those mentioned above are the nations which comprise Russia, Asia Minor, Tartary, and Persia (all the people, in short, of which the empire of Russia is composed, or which are under its influence). They are described as under the dominion of Gog, prince of Rosh (the Russians), Mesec (Moscow), and Tubal (Tobolsk).

{*See Hale's Analysis of Chronology, vol. 1, p.p. 352, 357.}

The children of Ham are pointed out in Genesis 10: 6. Of these, Canaan has been destroyed, and his country turned over to Israel; Cush (Ethiopia) and Phut are also found (Ezek. 38: 5; see margin) under Gog; those of Cush only in part, and for the reason that one part of the family of Cush established itself on the Euphrates, the other on the Nile,* that is, north and south of Israel. Those of the north are then, by their position, in direct relation with the partisans of Gog. Mizraim, or Egypt (for Mizraim is none other than the Hebrew name for Egypt), and the remainder of Cush and the Libyans, you will find in the scenes of the last day; Daniel 11: 43.

{*See note, p. 367. (Lecture 10)}

341 As to the children of Shem (Gen. 10: 22), Elam is the same as Persia, of which we have already spoken. Asshur is named in the judgment, which will take place in the last times (Micah 5: 6; Isa. 14: 25; Isa. 30: 33); also in the conspiracy of Psalm 83, and in other places. Arphaxad is one of the ancestors of the Israelites. We know nothing of the family of Joktan. It is supposed to be a people of the East. Aram, or Syria, was displaced by Asshur, and is found under the title of the king of the North. The same remarks, it appears, may be made of Lud. Javan (Greece) is to be in the last combat; Zech. 9: 13. Of all the nations, Tiras is the only one besides Joktan, which is not named as to be in this great judgment. We speak only of the word of God. Profane authors unite Tiras and Javan in Greece; but with this we have not to do. In the present day, we may observe Russia extending her power exactly over the nations who will be found under Gog.*

{*We must take care to distinguish the Gog of Ezekiel from the Gog and Magog in the Revelation.}

Daniel 11 introduces us to two other powers, to which we must direct our regards; they are the king of the South, and the king of the North. The chapter contains a long account of already accomplished events, as to their wars, etc,; but after this come the ships of Chittim (v. 30), and then there is an interruption in their history. These kings were the successors of the great king of Javan (Greece): the one, possessor of Assyria; the other, of Egypt. The object of their fightings was Syria and the Holy Land. In verse 31-35, the Jews are introduced as set aside during a long period of time (see v. 33). It is said, "And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end; because it is yet for a time appointed"; and then (v. 36), "And the king shall do according to his own will": this is Antichrist. In verse 41, we have him in the land of Israel, in that territory which is the cause of the difference which exists between the king of the North and the king of the South. "And at the time of the end, shall the king of the South push at him." That is, after a long interval, behold again the king of the South brought, in this chapter, upon the scene. And this has historically occurred only four years ago, after an interval of nearly two thousand years. The greater part of the nations who, as we are told, are to be at the feet of Gog, are now coming under the dominion of Russia; "and the king of the North shall come against him like a whirlwind." Antichrist will be the object of the attack, at one and the same time, of the king of the South, or Egypt; and of the king of the North, the possessor of Asiatic Turkey, or Assyria. I do not say who the king of the North will be at the end; but we see that the circumstances and the personages described in the prophecies which have reference to this time appointed - " the time of the end" - begin to appear. It is nearly two thousand years since there has been a king of the South; and it is but a few years that he has appeared anew. In the same way a great people has appeared, of which the world a century ago hardly knew the existence, and which now rules over the exact countries of the Gog in Ezekiel. We do not desire that you should fix your attention too much upon events which are taking place in our time; it is only when we have explained the prophecy, that we advert to the circumstances which pass around us. All nations have their attention occupied about Jerusalem (Zech. 12: 3), and know not what to do about it. The king of Egypt wants to call the whole country his own; the king of the North is unwilling to cede it (the Turk being the actual king of the North, or Assyria). The kings of the North and South dispute for the same country, which they fought over two thousand years ago. This is just what the prophecy says is to occur at "a time appointed." We do not mean that all this yet comes out plain; for example, the ten kings cannot be enumerated and Antichrist has not yet appeared. But the principles which are found in the word of God are acting in the midst of the kingdoms where the ten horns are to appear: that is, we find all western Europe occupied about Jerusalem, and preparing for war; and Russia, on her side, preparing herself, and exercising influence over the countries given to her in the word; and all the thoughts of the politicians of this world* concentrate themselves on the scene where their final gathering in the presence of the judgment of God will take place - where "the Lord shall gather them as the sheaves into the floor," Micah 4: 12. It is a remarkable coincidence. In observing what is passing around us, we recognise certain prophetical descriptions; at least we see those who are to act, or upon whom God will act, developing the characters which prophecy signalises.

{*Everyone is aware how much more largely this is the case since, and that the dispute about the holy places has been the occasion of the Eastern war. The nations are burdening themselves with Jerusalem. (Note to fourth edition.)}

343 If you take the trouble, dear friends, to follow the chapters which we have been quoting (many others, as doubtless there are), you will understand Matthew 25, which speaks of the Lord sitting upon His throne, and gathering all the nations (an allusion to Joel 3), judging them, and separating them "as a shepherd divideth the sheep from the goats."*

{*It is commonly supposed that the judgment which is spoken of in this chapter is the last judgment - the general judgment: this is a mistake. It is the judgment of the nations living upon this earth, and not of the dead. There is no question of the resurrection, but only of the judgment of the Gentiles. What will happen to the Jews is mentioned in chapter 24; then, what will happen to believers, or at least professors of the faith of Christ; and then, the fate of the Gentiles. It is the judgment of the living, and not of the dead. we say it is the judgment of the living, because we read, "Before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth the sheep from the goats." That which has given rise to the supposition that it is the judgment of the dead, is this passage, "These shall go away into everlasting punishment, but the righteous into life eternal"; but this only means that the judgment of the living will be final, like that of the dead. When God judges, whether the dead or the living, His judgment sends the good into life eternal, and the wicked into everlasting punishment. The judgment of the living is as sure as that of the dead.}

Let us remember one thing; it is, that we Christians are sheltered from the approaching storm. We have said nothing this evening about the church; but let us recall its place to our memory. It is, that during these events (yea, even at present, as united to Him by faith), its place is to be with Christ, to accompany Him; the church has this privilege, this glory, this special character, that of union with the Lord Jesus Christ; and if we search for the church in the old Testament, it is Jesus Christ we find. A striking example of this truth is found in Paul's quotation (Romans 8), taken from Isaiah 50, where Christ says, "Who is he that shall condemn me?" which Paul applies to the church, the church being united to Christ.

The union of the church in a single body, whether Jews or Gentiles, was not revealed in the Old Testament; if we seek for it, it is Christ Himself that we find. Although there are many things in the relationship of Jehovah with Zion, which also exist between God the Father and the church, nevertheless it is not in Zion that we are to look for the church. In the Old Testament, the privileges of the church are in Christ Himself, in the Person of Christ, because the church has the same portion as Christ. This is it (see Eph. 1: 22, 23), "which is the fulness of him that filleth all in all": for this reason we are not to look for the church in the prophecies. The church is the body of Christ Himself; and Christ is to judge, not to be judged. We have seen that Christ is to smite, to break in pieces the nations; this is said also of the church. The church has nothing to do with that of which we have been speaking, as if it were to be subjected to the same judgments; Rev. 2: 26, 27. Its place is not to be in the midst of the nations that are to be broken in pieces, but to be united to Christ, enjoying the same privileges as Christ, and breaking to pieces the nations with Christ. There is nothing true, as regards Christ, in the glory which He has taken, which is not also true of the church.

344 It is always precious for us thus to understand our place, that of joint-heirs with Christ. And the more we think of this, the more our strength will be increased, and the more we shall become in our minds, as heirs of God, detached from this world, which is judged, as, indeed, the church is justified. The church is justified; we see not yet the effects of it, because the glory is not come. The church only has the fruits of justification in glory; the world only has the fruits of wickedness in the judgment. Nevertheless, it is true that the church is united to Christ. The world is judged because it has rejected Christ. "Righteous Father," said the Saviour, "the world hath not known thee." But this is what grace has done for us. Just as unbelief separates men entirely and for all eternity from Christ, grace by faith has united us entirely and for ever to Him; and we ought to bless God for it.

Lecture 8 of 11 on "The Hopes of the Church of God"

Romans 11.

Israel's First Entry into the Land was the Result of Promise.

J. N. Darby.

<02018E> 344

We have, in Romans 11: 1, this question put by the apostle as to Israel: "Hath God cast away his people?" As far as Romans 8 he has been detailing the history of us all as men, whether Jews or Gentiles; he has fully stated the gospel of the grace of God, namely, the reconciliation of man by the death and resurrection of Jesus Christ. After having established this point, he begins in Romans 9 the history of the dispensations: he makes known the manner in which God has acted towards the Jews and the Gentiles; and in this chapter 11 he starts the question, "Hath God cast away his people?"

345 We have seen, in studying the history of the four beasts, and also that of the church, that the Jews were put aside; and that the gospel has appeared in the world to save sinners, whether Jews or Gentiles, in order to reveal the hidden mystery of a heavenly people, and that "unto the principalities and powers in heavenly places might be known, by the church, the manifold wisdom of God." A Jew, who is now converted, enters into the dispensation of grace; but upon this comes the immediate inquiry, "Hath God cast away his people?"

It is not concerning His spiritual people that the question is asked, but concerning His people according to the flesh - His people, the Jews. The apostle says (v. 28), "As concerning the gospel, they are enemies for your sakes; but as touching the election, they are beloved for the fathers' sakes." In this chapter 11 the gospel is not in view, - namely, the calling of the Jews, as a people, into grace by the gospel - although, indeed, there is a gospel election from among this people; but the question treated is that of the Jews, as God's manifested people, of Jews according to the flesh, who are enemies as to the gospel, but beloved on the principle-of a national election on account of the fathers.

Because, then, the gospel has come in, has God rejected His people? Does He count them enemies? The answer of the apostle is, "God forbid."

We Christians boast of this, that "the gifts and calling of God are without repentance"; well we may - it is a scriptural principle: but to whom does the apostle apply it? Not to us, but to the Jews. It is always important to consider the context of every passage of the word of God, and not to force it out of the situation where God has placed it.

The present is the dispensation of the calling of a heavenly people, and, in consequence, God puts aside His earthly people, the Jews. The Jewish nation is never to enter into the church; on the contrary, "blindness in part is happened to Israel, until the fulness of the Gentiles be come in"; until all the children of God, out of them composing the body of the church in this dispensation, are called.

346 Israel, as a nation, will be saved. "There shall come out of Zion the deliverer." He has not cast away His people. As touching the gospel they are enemies, and they will so remain until the fulness of the Gentiles be come in: but the Deliverer will come. This is a summary of the divine purpose as regards the Jews.

From the moment it can be affirmed of the dispensation of the Gentiles, that it has not "continued in the goodness of God," we can say that, sooner or later, it will be cut off. "Toward thee, goodness, if thou continue in his goodness; otherwise thou also shalt be cut off."

The root of the olive-tree is not alone Israel under the law; far from it. It is Abraham, to whom the call of God was addressed. It was the calling of a single man, separated, elect, the depositary of the promises. The choice fell upon Abraham, and upon the family of Abraham according to the flesh. Israel has served for an example, as depositary of the promises and of the manifestation of the election of God; now it is the church which so serves.

In order to make you understand the root of the promises, which is Abraham, I will touch upon the series of dispensations which preceded. First, at the fall of man we see him left to himself. Although not without witness, he had neither law nor government; and, as a consequence, evil was carried to the highest pitch, so that the world was full of violence and corruption; and God purified it by the deluge.

Afterwards came Noah. A change took place; it was this - that the right of life and death, the right of taking vengeance, was given into the hands of men: "Whoso sheddeth man's blood, by man shall his blood be shed." To this is added a blessing to the earth, greater or less. "This same," said Lamech, in speaking of Noah, "shall comfort us, . . . because of the ground which the Lord hath cursed"; and a covenant is made by God with Noah and with the creation; a covenant in witness of which God gives the rainbow. "The Lord smelled a sweet savour; and the Lord said in his heart, I will not again curse the ground," Gen. 8: 21; 9: 6, 12,13. This was the covenant given to the earth immediately after the sacrifice of Noah, the type of the sacrifice of Christ.

It may be said, in passing, that Noah failed in this covenant, as man always has done. Instead of drawing blessings out of the earth by tillage, he begins to cultivate the vine, and gets intoxicated. By this forgetfulness and fault of his, the proper principle of government also lost its power in its first elements. Noah, who held its reins, became the subject of the derision of one of his sons.

347 We see in all dispensations the immediate failure of man; but that which is lost in all of them by human folly will find its recovery at the end in Christ; whether it be blessing to the earth, prosperity to the Jews, or the glory of the church. All that has appeared and has been spoiled, under the keeping of the first Adam, will blossom again under that of the Second Adam, Bridegroom of the church, and King of the Jews and of the whole earth.

Another still more signal failure took place after Noah's. God had made His judgments terribly felt in the deluge, and His providence was thus revealed. What did Satan do? As long as he is unbound he takes possession of the state of things here below: No sooner did God manifest Himself in His providential judgments, than Satan presented himself also as God; he made himself, as it were, God. Is it not written, "The things which the Gentiles sacrifice, they sacrifice to devils and not to God?" Satan made himself the god of this earth. Joshua 24: 2: "Your fathers dwelt on the other side of the flood in old time . . . and they served other gods," said the Lord to the Israelites. It is the first time that we find God marking the existence of idolatry. When it made its appearance, God calls Abraham; and thus, for the first time, appears the call of God to an outward separation from the state of things here below; because Satan having introduced himself as influencing the thoughts of man, as the one whom man was to invoke, it was necessary that the true God should have a people separated from other people, where the truth might be preserved; and consequently all the ways of God towards men turn upon this point - that here below God called Abraham and his posterity to be the depositary of this great truth, "There are none other gods but one" (see Deut. 4: 35). Consequently, all the doings of God upon the earth have reference entirely and directly to the Jews, as the centre of His earthly counsels and of His government. This is shewn us in Deuteronomy 32: 8. It was according to the number of the children of Israel that the bounds of the nations were set. It was with reference to Israel that He gave them their habitations.

348 You will see also these two principles distinctly presented in the word; on one side, the promises made to Abraham without condition; and on the other, Israel receiving them under condition, and so losing all. But as Abraham received the promises without condition, God cannot forget them, although Israel may have failed in the conditions which they engaged for. And this is very important; for if God had failed in His promises towards Abraham, He could fail also in His promises towards us.

It was at Sinai that Israel received the promises under condition, and failed; but this in no wise weakened the validity and the force of the promises made to Abraham four hundred years before. I am not now alluding to the spiritual promise, "All nations shall be blessed in thee," which has found a partial fulfilment by the gospel in this dispensation; but I allude to the promises made to Israel, which rest on the same faithfulness of God.

Let us begin our citations upon this subject out of Genesis 12. The chapter is the call of Abraham, who was then in the midst of his idolatrous family. The terms of the promise are very general; but they contain earthly blessings as well as purely spiritual ones. The two kinds are found in the same verse equally without condition. The spiritual part of the promise is only once repeated (chap. 22) and that to the seed; not so the temporal ones. In chapter 15 we have the promise founded upon a covenant made with Abraham, also without condition; it is an absolute gift of the country. Here is also found that of a numerous posterity (v. 5, 18); and even the exact limits of the country given. (Verse 18; and following.) In chapter 17: 7, 8, the promise of the earth is renewed. These are confirmed to Isaac (chap. 26: 3, 4), and to Jacob (chap. 35: 10, 12). Here are "the promises made unto the fathers," and to Israel, "beloved for the fathers' sakes": they are made to Abraham, whether spiritual or temporal, without any condition. If you say that the spiritual promises are without condition, by parity of reasoning the temporal ones are. There is as much certainty in the promise made to Abraham, "To thee will I give this land," as in those which have been made in favour of us Gentiles.

There is no need to cite the wrestling of Jacob. It is, in general, thought to be a proof of extraordinary faith in him. This is true; but, at the same time, it is a faith which, exerted after conduct much to be reprehended, was to be accompanied by an evident humiliation. It was God who wrestled with him; but God also sustained his faith. So shall it be with Israel at the end; they shall feel the effect of leaning on the flesh; but God shall take this controversy into His own hands and bless them after all.

349 Thus God made Himself "the God of Abraham, of Isaac, and of Jacob" - heirs of the promises, and pilgrims upon earth.

We shall see that in this name, God, as it were, makes His boast on the earth, and that the faithful in Israel ever find in it the motives of their confidence. "Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations," Exodus 3: 15.

But in another point of view, Israel placed themselves in relationship with God, in a way which is opposed to all that; namely, their own righteousness - the principle of the law - by virtue of which, acknowledging that we owe obedience to God, we undertake the doing of it in our own strength; for the history of the people of Israel is, whether in its largeness or details, but the history of our hearts.

Exodus 19. Here was an immense change taking place in the state of Israel: until then the promise made to them had been unconditional. If you cast your eyes over the chapters from 15 to 19 you will find that God had given them all things gratuitously, and even in spite of their murmurings; as the manna, water to drink, the sabbath, etc.; and that He had sustained them in their combat with Amalek at Rephidim. He recalls all this to their memory: "Ye have seen," says He to them, "how I bare you on eagles' wings, and brought you unto myself; now therefore, if . . ." This is the first time, in the relationship between God and Israel, that the little word if is introduced. "Now, therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me: for all the earth is mine. And ye shall be unto me a kingdom of priests, and an holy nation."

But the moment a condition comes in, our ruin is certain, for we fail the first day; and this was the foolishness of Israel. In vain God gives His law, which is "holy, and just, and good." To a sinner His law is death, because he is a sinner; and from the moment that God gives His law conditionally - namely, that something is to come to us by keeping it - He gives it, not because we can obey it, but to make us more clearly comprehend that we are lost because we have violated it.

350 The Israelites should have said, It is true, most gracious God, we ought to obey Thee; but we have failed so often, that we dare not receive the promises under such a condition. Instead of this, what was their language? "All the words that the Lord hath said, will we do." They bind themselves to fulfil all that Jehovah had spoken; they take the promises under the condition of perfect obedience. What is the consequence of such rashness? The golden calf was made before Moses had come down from the mount. When we sinners engage ourselves to obey God without any failure (although obedience is always a duty), and to forfeit the blessing if we do not, we are sure to fail. Our answer should always be, "We are lost"; for grace supposes our ruin. It is this entire instability of man under any condition, that the apostle wishes to shew (Gal. 3: 17-21) when he says, "A mediator is not a mediator of one." That is, from the instant there is a mediator, there are two parties. But God is not two; "God is one." And who is the other party? It is man. Hence the accomplishment depends on the stability of man, as well as of God; and all comes to nothing.

There being nothing stable in man, he has of course sunk under the weight of his engagements; and this is what must always happen. But the law cannot annul the promises made to Abraham; the law, which was 430 years after, cannot abolish the promise; and the promise was made to Abraham, not only of a blessing to the nations, but also of the land, and of earthly blessings to Israel. The reasoning of the apostle, as to spiritual promises, applies equally to temporal promises made to the Jews. We see that Israel could not enjoy them under the law. In fact, all was lost as soon as the golden calf was made. Yet the covenant at Sinai was founded on the principle of obedience. Exodus 24: 7: "And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood . . . ." Here is a covenant ratified by blood - and upon this foundation - " We will do all that the Lord hath said." You know that the people made the golden calf, and that Moses in consequence destroyed the tables of the law.

In Exodus 32 we see how the promises made before the law were the resource of faith. It was this which sustained the people by the intercession of Moses, even in ruin itself: and by means of a mediator, God returned to man after his failure (v. 9, 10). "It is a stiff-necked people: now therefore let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation." Then Moses besought the Lord: "Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven; and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever. And the Lord repented of the evil which he thought to do unto his people." Thus, after the fall of Israel, Moses beseeches God, for His own glory, to remember the promises made to Abraham; and God repents of the evil which He had thought to do.

351 Turn to Leviticus 26. This chapter is the threat of all the chastisements which were to follow the unfaithfulness of Israel. Verse 42: "Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham; . . . and I will remember the land."* God returns to His promises made unconditionally long before the law; and this is applicable to the last time, as we shall presently see.

{*See also, for this appeal to promises apart from conditions, Deuteronomy 9: 5, 27; Deut. 10: 15. In Micah 7: 19, 20, these same promises made to Abraham constitute the prophetic hope. And the faithful Israelite, Simeon (Luke 2: 25, etc.), recalls them as the ground of confidence to Israel, who, in these promises, might rest on the faithfulness of God.}

There are two more covenants made with Israel during their wanderings in the wilderness. That under the law having been broken, the intercession of Moses made way for another (Exodus 33: 14, 19), of which we have the basis in Exodus 34: 27: "And the Lord said unto Moses, Write thou these words; for after the tenor of these words I have made a covenant with thee and with Israel." Observe, with thee; for there is a remarkable change in the language of God. In Egypt, God had always said, "My people, my people." But when the golden calf was made, He uses the word which they had used - " Thy people which thou broughtest up out of the land of Egypt"; for Israel had said, "This Moses, the man that brought us up out of the land of Egypt," Exodus 32: 1. God takes them up in their own words. What happened? Moses interceded, and, so to speak, he would not permit God to say, "Thy people," as of him; but he insisted upon Thy people, as of God's people.

352 Now then, it is a covenant made with Moses, as mediator. Here comes in the sovereignty of grace, introduced indeed when all was lost (the condition of the law having been violated). If God had not been sovereign, what would have been the consequence of this infraction? The destruction of all the people. That is, though the sovereignty of God is eternal, it is revealed when it becomes the only resource of a people lost by their own ways: and this sovereignty manifests itself through the means of a mediator.

There is still another covenant in Deuteronomy 29: 1: "These are the words of the covenant, which the Lord commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in Horeb." And the subject of this third covenant with the Israelites is this: God makes it with them, in order that under it they, being obedient, might be able to continue to enjoy the land. They did not keep it, and so they were expelled the territory. They were installed in it at the epoch of this third covenant, and by the keeping of it they would have been maintained there. See verses 9, 12, 19.

Thus we get the principle on which they entered at all into the land of Canaan. But we have also seen that before the law God had promised them the land for a perpetual possession, by covenants and promises made without condition; and it is owing to these promises, by the mediation of Moses, that Israel was spared, and at last enjoyed the land - enjoyed it, we say, on the terms of the third covenant, made in the plains of Moab.

After the fall of the Israelites in this promised land, there remains still to be applied to them, as to their re-establishment, all the promises made to Abraham. After this people had failed in every possible way towards God, the prophets shew us clearly, that God has promised again to restore them and to establish them in their land, under the Lord Jesus Christ as their king, to receive in Him the full accomplishment of every temporal promise.

Let us recollect, dear friends, that all we have been going through is the revelation of the character of Jehovah; and that, though truly these things have happened to Israel, they have happened to them on the part of God; and that they are, as a consequence, the manifestation of the character of God in Israel for us. It is not only of the failure of Israel that we are to think, but of the goodness of God - our God. Israel is the theatre upon which God has displayed all His character; but not alone is Israel to be considered: the glory of God and the honour of His perfections are concerned. If God could fail in His gifts towards Israel, He could fail in His gifts towards us.

353 We shall have yet, on another occasion, to continue our account of this people.

Lecture 9 of 11 on "The Hopes of the Church of God"

Ezekiel 37.

Israel's Failure and Dispersion; Promises of Restoration.

J. N. Darby.

<02019E> 353

That which happens to the dry bones seen by Ezekiel exhibits, very forcibly, the matter to be treated of this evening; namely, what God in His goodness will yet do in favour of Israel. We shall follow our usual method of giving a succession of passages out of the word of God upon it. You remember, that in commencing this subject, we remarked the difference between the covenant made with Abraham, and the covenant of the law given on Mount Sinai; and that whenever God was going to shew grace to His people, He called to mind the covenant made with Abraham. We also remarked that Israel took the promises under the covenant made in the wilderness, and not under that made with Abraham; and that, from that time Israel, being put under the condition of obedience in order to persevere in the enjoyment of the promises, failed altogether; but that, notwithstanding, thanks to the mediation of Moses, God was able to bless the people.

We shall have to see how Israel failed again after that, even when established in the land which the Lord had given to them; and that God raised up prophets, in a way altogether apart from His necessary dealings with them, to convict them of the sin into which they had fallen, and to shew the faithful ones that the counsels of God towards Israel would not be put aside; for that, by means of the Messiah, He would accomplish all that which He had spoken. We shall see also, that it was just when Israel would fail, that these promises of their re-establishment would become precious to the faithful remnant of the people.

354 Let us remember that in the history of the sin of Israel under the law, we have the history of every heart among us; that if we place ourselves before God, we shall recognise that it is only the grace which is known to us by the work of God, which can not only sustain us in but relieve us from, the situation in which we find ourselves in consequence of sin.

I am going to look through the decline and ruin of Israel under every form of its government, from the time of the entry into the land of Canaan. It was Joshua who led them. The book of this name is the history of the victories of Israel over the Canaanites - the history of the faithfulness of God in the accomplishment of all that He had promised to His people. The Judges and Samuel are the history of the failure of Israel in the land of Canaan until David; but, at the same time, of the patience of God. First, then, how does Joshua describe the Israelites - their condition and character?

In Joshua 24 he recites all that God had done on their behalf - all His favours, and all His goodness; upon which (v. 16) the people answer, "God forbid that we should forsake the Lord." In verse 19, Joshua says to the people, "Ye cannot serve the Lord"; and the people say, "Nay, but we will serve the Lord"; "The Lord our God will we serve, and his voice will we obey." So [v. 25] Joshua made a covenant with the people that day." This captain of their salvation led them into the land of promise; they enjoy the fruits of grace, and they anew undertake to obey the Lord.

In Judges 2 they are found in complete failure, and in consequence God says, "I will not drive out your enemies from before you, but they shall be as thorns in your sides." Verses 1, 14: "And the children of Israel did evil in the sight of the Lord, and served Baalim; and the anger of the Lord was hot against Israel." It is always the same picture - kindness on the part of God, ingratitude on that of man.

Let us now turn to some passages which detail the transgressions of Israel under every form of government. 1 Samuel 4: 11. Eli was the high priest, the judge and head of Israel, yet was the glory of Israel cast down to the ground: "the ark of God taken, and the two sons of Eli, Hophni and Phinehas, were slain." Verses 18, 21. Eli himself died, and his daughter-in-law named the child which was born of her, Ichabod, saying, "The glory is departed from Israel (because the ark of God was taken, and because of her father-in-law and her husband)."

355 After this, God, who raised up Samuel, the first of the prophets (Acts 3: 24; Acts 13: 20), governs Israel by him; but Israel soon rejected him; 1 Sam. 8: 6, 7. "And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them, according to all the works which they have done since the day that I brought them up out of Egypt even unto this day." It was then that God "gave them a king in his anger"; and we know what befell the king of their choice; 1 Sam. 15: 26. The judgment is pronounced; Samuel says to Saul, "I will not return with thee; for thou hast rejected the word of the Lord, and the Lord hath rejected thee from being king over Israel." These extracts are sufficient for our purpose. Israel has failed under king, prophet, and priest. They are ruined under the king whom they had chosen.

David is raised up in the place of Saul: God made this choice in His dealings in grace. David - type of Christ, as he is the father of Christ according to the flesh - was His gift to Israel. Thus it is solely by the goodness of God, that Israel becomes rich and glorious under David and Solomon. But still this people transgressed afresh under these two princes; 1 Kings 11: 9, 11. "And the Lord was angry with Solomon, because his heart was turned from the Lord God of Israel."*

{*And the royalty, raised up of God Himself, thus failed, and judgment passed upon it, though a lamp was reserved to David in Jerusalem till the day of Zedekiah.}

It is an unhappy subject to dwell on - this constant distaste of man's heart for God, under every condition in which he is placed; and this is the instruction which we ought to draw from the history of the children of Israel. They subsequently divided themselves into two distinct parts, and the ten tribes became altogether unfaithful. It was in the person of Ahaz that the family of David, the last human stay of the hopes of Israel (for after its fall nothing but God's promises remained), began to become idolaters; 2 Kings 16: 10, 14. The sin of Manasseh put the finishing stroke to all their misconduct; 2 Kings 21: 1, 14.

356 Such, in a few words, was the behaviour of Israel, and even of Judah, until the captivity of Babylon. The Spirit of God sums up the history of their crimes, and of His patience, in this impressive language (2 Chron. 36: 15, 16): "And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: but they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy." This was the end of their existence in the land of Canaan, into which they had been introduced by Joshua. The name of Lo-ammi (not my people) is at last written upon them. Having thus rapidly run through the history of their fall until their deportation to Babylon, let us consider the promises which sustained a faithful remnant among them during this prevalence of iniquity, and during the captivity of the nation.

There is a prominent one to be noted, which served as a kind of pedestal, on which the faithful Jews might build their expectations. It is to be found in 2 Samuel 7 and 1 Chronicles 17. Between the two there is this difference: in 1 Chronicles 17 the application is made directly to Christ, which is not quite so plainly seen in 2 Samuel 7; and this distinction holds good as to the matter of the books themselves, of which the one (Samuel) is historical, and the other (the Chronicles) a brief synopsis or resume, which connects all the history genealogically from Adam to Christ, and to the hopes of Israel; and from which book, consequently, all the transgressions and falls of the kings of Israel are excluded. Compare 2 Samuel 7: 14 with 1 Chronicles 17: 13. This is the promise (2 Sam. 7: 10), "Moreover, I will appoint a place for my people Israel, and will plant them that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more as beforetime." 1 Chronicles 17: 11-13: "And it shall come to pass, when thy days be expired, that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom. He shall build me an house, and I will establish his throne for ever. I will be his father, and he shall be my son." In Hebrews 1: 5 application is made of these words to Christ; that is, all the promises made to Abraham and to his seed - all the promises made to Israel - are placed in the safe keeping, and gathered together in the Person, of the Son of David.

357 We have now, dear friends, seen the promise made to David, which is the foundation of all those which concern the family of that name. We have seen the failure of the people, and also the promise made to the Son of David - to the Messiah. Let us pursue the study from the direct testimony of the prophets. Isaiah 1: 25-28 decrees the full restoration of the Jews; but by judgments which cut off the wicked.

Isaiah 4: 2-4. "In that day (time of great trouble) shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of burning." Chapter 6 of the same book gives us full entrance into the spirit of prophecy. It was at the moment when Ahaz came to the throne - the same Ahaz who sent the heathen altar from Damascus to Jerusalem - that Isaiah is sent to meet this king, the son of David, who introduced apostasy. The first thing we have presented to us is the manifested glory of Christ, the Lord thrice holy (we have the interpretation of John as to this, in chapter 12 of his gospel); that glory which condemns the entire nation; but which produces, by grace, the spirit of intercession, to which the mercy which re-establishes the nation is the answer - mercy, notwithstanding, which finds no accomplishment, until the wicked are got rid of from the people and the land, after a state of prolonged hardening on their part carried to its utmost height, in the rejection of Jesus Christ and of the testimony given to Him by the Spirit in the apostles. Read Isaiah 6: 9-13.

Isaiah 11: 10: "In that day there shall be a root of Jesse . . . to it shall the Gentiles seek." Here we learn how and when the earth shall be full of the knowledge of the Lord; it is after He has slain the wicked "by the breath of his lips." Then "the Lord shall set his hand again the second time to recover the remnant of his people." Read verses 9-12.

Isaiah 33: 20, 24; Isa. 49. It has been asserted, that in these chapters, Zion means the church; but when all the joy is come, "Zion said, The Lord hath forsaken me." Impossible, if Zion be the church. What! the church forsaken in the midst of its joy?* Read Isaiah 49: 14-23; also Isaiah 62, which likewise applies to Israel; also Isaiah 65: 10-25, where there can be no question, but of earthly blessings - such as are hitherto unknown on earth. In that day God Himself will rejoice over Jerusalem.

{*If Zion means the church, the gathering of all, and the joy of the heavens and the earth, would be necessarily the church's joy; for that gathering would constitute the church's joy. Therefore the supposition of its desertion would be ridiculous; whereas the chapter, if we suppose desertion of the literal city Zion, when the gathering takes place, is very intelligible; but the Lord goes on to say, that she shall be the centre of blessings, for that He can never forget her.}

358 These are some of the promises which plainly announce the forthcoming glory of the Jewish people and of Jerusalem. But there are others still more direct. Jeremiah 3: 16-18: "It shall come to pass when ye be multiplied," etc. Certain foreshadowings have happened, which have looked like the accomplishment of many of the prophecies relating to their restoration; as, for example, the return of the people from Babylon; but God has given His own marks; He has linked circumstances together which have never yet had their fulfilment; as, in this passage, "All the nations shall be gathered unto it." It is certain that this did not take place at the return from Babylon. But you will reply, It is the church. No; for "in those days the house of Judah shall walk with the house of Israel, and they shall come together . . . to the land that I have given for an inheritance unto your fathers." We see, in a word, three things happening together, which most surely have not had as yet a simultaneous accomplishment: namely, Jerusalem the throne of Jehovah; Judah and Israel united; and the nations assembled to the throne of God. When the church was founded, Israel was dispersed; when Israel returned from Babylon, there was neither church nor assemblage of nations.

Jeremiah 30: 7-11. "It is even the time of Jacob's trouble; but he shall be saved out of it . . . and strangers shall no more serve themselves of him; but they shall serve the Lord their God, and David their king . . . and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid." These happy times for Israel have assuredly not yet been realised.

359 Jeremiah 31: 23, 27, 28, 31, unto the end. Remark verse 28. Who is it that the Lord has broken down, thrown down, and destroyed? The same that He will build and plant. It is a little unreasonable to apply all the judgments to Israel, and all the blessings which concern the same persons to the church. And if the church be indeed here spoken of, what is the meaning of "from the tower of Hananeel unto the gate of the corner," "the hill Gareb," etc.? Observe, also, the last words of the chapter: "It shall not be plucked up nor thrown down any more for ever."

Jeremiah 32: 37-42. Touching passage as to the thoughts of the Lord concerning His people! After having given them promises of blessings in grace, and assured them that He would be their God, the Lord says, "And I will plant them in this land assuredly, with my whole heart and with my whole soul. For like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them."

Jeremiah 33: 6-11, 15, 25, 26. This is again the blessing of Israel - of Jerusalem: and that by the presence of the Branch, which shall grow up unto David, who shall execute judgment and righteousness, in the land. Let us remember, dear friends, that the word of God in no way presents to us the Holy Spirit as the Branch of David, nor His office as that of executing judgment upon the earth. On the other hand if you insist upon this chapter applying to the restoration from Babylon, I would quote Nehemiah 9: 36, 37: "Behold, we are servants this day . . . and we are in great distress," as shewing how little the return from Babylon was the fulfilment of all these promises we have been reading. Was that restoration the whole heart and the whole soul of God in favour of His people? We have seen the estimation in which the Spirit of God held that event. No: these promises of God were not at that time accomplished. Ezek. 11: 16-20. Until this day, Israel, or rather the Jews, are under the judgment which the first part of this passage imports. "When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none," Matt. 12: 43. The closing verses speak of their last state, in which they are subjected to judgment; and at that time (v. 19) God gives a new heart to the remnant, the nucleus of the future nation.

In Ezekiel 34: 22 to the end of the chapter we have David their king in the midst of them, and their blessings immovable.

360 Ezekiel 36: 22-32. If you make the objection, These are spiritual things in which we participate, I answer, Yes, we participate in the blessings of the good olive-tree; but our joy has not dispossessed the Jew (the natural branch) of that which belongs to him. Why are we made partakers? Because we are grafted into Christ. If we are Christ's, we are Abraham's children, and partake of all that is spiritual. "Ye shall dwell in the land that I gave to your fathers," v. 28. The church has only one Father, who is the Father of our Lord Jesus Christ.

I would now remark, for a moment in passing on our Lord's discourse with Nicodemus (John 3 particularly verse 12), where there is an allusion to "earthly things." Previously (v. 10) He had said, "Art thou a master [teacher] in Israel, and knowest not these things?" - namely, the need of being born of water and of the Spirit to enter into the kingdom of God. This knowledge was to be got out of the Old Testament, the source whence the teachers drew their instruction. The passage just quoted out of Ezekiel contains almost the very same words used by our Lord. How! says He, you a master [teacher] in Israel! you ought to understand that Israel must have a new and purified heart in order to enjoy the promises. How is it that you know not these things? If you enter not into My saying that you must be born of water and of the Spirit, and do not understand these earthly things, how can it be expected that you should believe about heavenly things? As if He had said, If I have spoken to you of the things which apply to Israel, if I have told you that Israel must be born again to enjoy those terrestrial promises which belong to her, and you have not understood Me, how will you comprehend about heavenly things - about the glory of Christ exalted in heaven, and the church, His companion, in this heavenly glory? You have not even understood the doctrines of your prophets. You a teacher in Israel! you should at least have made yourself acquainted with the earthly things, of which Ezekiel and others have spoken.

In this chapter of Ezekiel, as in many others, expressions are found, such as "fruit of trees" - "increase of the field" - details of earthly things, which are the earthly blessings promised to Israel; whilst, at the same time, the necessity of a new heart is connected with them, in order that those to whom these promises belong may be able to enjoy them. Israel must be renewed in heart to receive the promises of Canaan. God must cause them to walk in His statutes by giving them a new heart, and then, but only then, they will enjoy the- blessings foretold for them.

361 Ezekiel 37 gives a detailed history of the re-establishment of Israel - the joining together of the two parts of the nation, their return into the land, and their state of unity and fidelity to God in this same land; God being their God, and David their king being present - present for ever, in such a way as that the nations shall know that their God is the Lord, when His sanctuary shall be in the midst of them for evermore.

Ezekiel 39: 22-25. It is evident that the time here mentioned is not yet come; since, when it does, God "will not hide his face any more from them," as He is doing at the present time, and that He will gather them "unto their own land," and will leave none of them among the heathen.

In conclusion, let us call to mind the great principles upon which these prophecies rest. The restoration of the Jews is founded upon the promises made to Abraham without condition; their fall is the result of their having undertaken to act in their own strength. After having exercised the patience of God in every possible way "until there was no remedy," judgment is come upon them; but God reverts to His promises. Let us make a proper application of this to our own hearts. The same history is ours - always that of the fall. No sooner has God placed us in such or such a position than we immediately fail in it. But there is behind our failure a principle of strength, that is to say, the revelation of the counsels of God, and, by consequence, unconditional promises; and we have seen (in Moses as the type), that it is the mediation and the presence of Jesus which is the accomplishment of these promises. We have also seen that God executes judgment only after extraordinary patience, after having used every possible means (however long that judgment may have been pronounced) to recall man to a sense of his duty, if there had been a spark of life in his heart; but there was none. Individuals, quickened by grace, hold to the promises which will have their fulfilment in the manifestation of Him who can realise them, and merit the realisation for others. And nothing puts these principles in clearer relief than the history of Israel: "All these things happened unto them for types (see margin), and they are written for our admonition." It is like a mirror, in which we can see, on the one hand, the heart of man, which fails always, and on the other, the faithfulness of God who never fails, who will fulfil all His promises, and who will put forth a strength able to surmount all the wickedness of man, and the power of Satan. It is when the enmity has arrived at its height, that He says, "Make the heart of this people fat" (Isaiah 6: 10): but it is not until nearly eight hundred years after (Acts 28: 27), that we find the accomplishment of this judgment pronounced so long before by the prophet. It was when the people had rejected everything, that God hardened them, to make them a monument of His ways. What patience on the part of God!

362 And so in that which concerns us Gentiles - the execution of the judgment has been suspended for eighteen centuries, and God is still drawing upon all the eternal resources of His grace to try if there be any who will listen to His testimony of salvation. As the Lord said (John 15: 22, 24), "If I had not come and spoken unto them, they had not had sin; but now they have no excuse for their sin. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father." Admirable patience! Infinite grace of Him who interests Himself in us, even after our rebellion and iniquity! To Him be all the glory!

Lecture 10 of 11 on "The Hopes of the Church of God"

Isaiah 1.

Same subject as the preceding and Manner of its Accomplishment.

J. N. Darby.

<02020E> 362

Some passages of Scripture upon the destiny of the Jews, which at our last meeting there was not time to quote, will terminate our sketch of historical prophecy concerning this people; I say historical, because prophecy is the history which God has given us of futurity.

I would again remind you of that important fact, that Jewish history is especially the manifestation of the glory of Jehovah. To ask, In what does this history concern us? is to say, Of what use is it that I should know what my Father is about to do for my brethren and the manifestation of His character in His acts?

363 It is evident, from the place which the subject occupies in His word, that their affairs are very dear to our God and Father, if they be not to us. It is in this people, by the ways of God revealed to them, that the character of Jehovah is fully revealed, that the nations will know Jehovah, and that we shall ourselves learn to know Him.

The same person may be king of a country, and father of a family; and this is the difference between God's actings towards us and the Jews. Towards the church, it is the character of Father; towards the Jews, it is the character of Jehovah, the King. His faithfulness, unchangeableness, His almighty power, His government of the whole earth - all this is revealed in His relationship towards Israel; it is in this way that the history of this people lets us into the character of Jehovah.

Psalm 126. "When the Lord turned again the captivity of Zion . . . then said they among the heathen, The Lord hath done great things for them." See, on the same subject, Ezekiel 39: 6, 7: "And I will send a fire on Magog, on them that dwell carelessly in the isles; and they shall know that I am the Lord. So will I make my holy name known in the midst of my people Israel; and I will not let them pollute my holy name any more: and the heathen shall know that I am the Lord [Jehovah], the Holy One in Israel." Verse 28: "Then shall they know that I am the Lord [Jehovah] their God, which caused them to be led into captivity among the heathen; but I have gathered them unto their own land, and have left none of them any more there." This is the way in which Jehovah reveals Himself. The Father reveals Himself to our souls by the gospel, by the spirit of adoption; but Jehovah makes Himself known by His judgments - by the exercise of His power on the earth. I have said, that the Father reveals Himself by the gospel, because the gospel is a system of pure grace - a system which teaches us to act towards others on the principle of pure grace, as we have been acted on by the Father. It is not "eye for eye, tooth for tooth"; it is not what justice requires, the law of retaliation, or equity; but a principle according to which I ought to "be perfect, as my Father is perfect." But it will not be mere grace that is suffering evil and doing good, in the government of Jehovah. Jehovah, without doubt, will bless the nations; but the character of His kingdom is, that "judgment shall return unto righteousness," Psalm 94: 15. At the first coming of Jesus Christ, judgment was with Pilate, and righteousness with Jesus; but when Jesus shall return, judgment shall be united to righteousness. The people of Christ now, the children of God, ought to follow the example of the Saviour (that is, not expect or wish that judgment should be in the rigour of righteousness; but they should be gentle and humble in the midst of all the wrongs which they suffer on the part of man). United to Christ, they are indemnified for all their wrongs in the strength of His intimate love, which comforts them by the consolations of the presence of His Spirit; and, more than this, by the hopes of the heavenly glory. On the other hand, Jehovah will console His people by the direct acting of His righteousness in their favour (see Psalm 65: 5), and by re-establishing them in earthly glory. The Jews, then, are the people by whom, and in whom, God sustains His name of Jehovah, and His character of judgment and righteousness. The church are the people in whom, as in His family, the Father reveals His character of goodness and love.

364 We have already touched upon the events which will happen to the Jews in the last time, by the quotations from Jeremiah, chapters 30 to 33; and from Ezekiel 36 to 39. I will now cite a few other passages to the same effect, following the order of the prophets.

Daniel 12: 1 . . . it is the presence of him who will act for the people of Daniel, that is, for the Jewish people.

There are a few remarkable traits in this prophecy. First, God in His power, by the ministry of Michael, is to stand up for the children of Daniel's people; and it is to be a time of trouble such as never was since there was a nation. In this we have a clue to Matthew 24 and Mark 13: 19.

The resurrection (Dan. 12: 2) applies to the Jews. "Many of them that sleep in the dust of the earth shall awake." You find the same expression in Isaiah 26: "Thy dead shall live; . . ." and in Ezekiel 37: 12. It is a figurative resurrection of the people, buried as a nation among the Gentiles. In this revival it is said of those who rise, "Some to shame and everlasting contempt." This is what will happen to the Jews. Of those brought out from among the nations, some shall enjoy eternal life, but some shall be subject to shame and everlasting contempt; Isaiah 66: 24. At the time of the accomplishment of this prophecy all of Daniel's people are not brought up from among the nations. In a word, on the one hand, God standing up for His people in a time of distress; and, on the other, a remnant delivered - such is a summary of Daniel 12.

365 In Hosea 2: 14 unto the end, we see that the Lord will receive Israel, will bring her into the land, after having humbled her, but having spoken to her also after His own heart, and will make her such as she was in the days of her youth; that Jehovah will make a covenant with her, and bless her in every kind of way on this earth, and will betroth her unto Himself for ever.

But more. There is an uninterrupted chain of blessings from Jehovah Himself, down to the earthly blessings poured out in abundance upon Israel, who is the seed of God (for this is the force of the word 'Jezreel'). On this account there is added (v. 23), "I will sow her unto me in the earth." For Israel will become the instrument of blessing to the earth, as life from amongst the dead. At this time all is hindered by sin; spiritual wickedness is now "in heavenly places" (Eph. 6: 12); and every description of misery abounds, accompanied though it be with many blessings (for God makes "all things work together for good to them that love him"); but at that time there will be a fulness of earthly blessing.

Hosea 3: 4, 5. "For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim. Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days." They shall have neither the true God nor a false god (so it is with them now); but after that they shall seek Jehovah and David - the well-beloved, or Christ.

Joel 3: 1, 16-18, 20, 21. After having spoken of the nations at the time of the return of His people from captivity (v. 1-15), and the judgments exercised upon the Gentiles, God speaks in the latter verses of the Jews. Jerusalem is to be holy; Jehovah will dwell in Zion; He will be the hope of His people, and the strength of the children of Israel. This will be their case when the judgment of God shall fall upon the nations.

Amos 9: 14, 15. "And I will bring again the captivity of my people . . . and I will plant them upon their land, and they shall no more be pulled up." This is not yet accomplished. Verses 11, 12, of this chapter, are quoted in Acts 15, not for the purpose of shewing that the prophecy had then come to pass; but to prove that God had all along determined upon having a people from out of the Gentiles; and that, therefore, the language of the prophets agreed with that which Simon Peter had been relating of what God had done in his days It is not the accomplishment of a prophecy, but the establishing of a principle by the mouth of the prophets, as well as by the word of the Spirit through Simon Peter.

366 Micah 4: 1-8. Nor is this yet brought to pass. It is, so to speak, a topographical description of Jerusalem, when her first dominion is restored. In chapter 5: 4, 7, 8, the name of Christ 15 respected and great to the ends of the earth, Israel everywhere the dew of divine blessing, and coming off victorious against all who oppose her. With regard to Micah, you will remark (as was observed in a former lecture) how, in chapter 7: 19, 20, the Spirit adverts to the promises made to the fathers without condition.

Zephaniah 3: 12, to the end. What language is this? God is said to be "silent [see margin] in his love"; He is so moved that He is "silent." On whom does he lavish all this? Read verse 13: "The remnant of Israel shall not do iniquity, nor speak lies, neither shall a deceitful tongue be found in their mouth; for they shall feed and lie down, and none shall make them afraid." Jehovah is in the midst of them, and nothing can disturb them.

Zechariah 1: 15, 17-21. Mention is here made of the four monarchies who scattered Israel, as themselves scattered by the force of the judgments of God. Chapter 9: 9, to the end. "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee . . . ." This, you will assert, is already accomplished. No; only in part. The Holy Spirit, in the New Testament (John 12: 15), cites this passage; but with the omission of the words "He is just, and having salvation" (saving himself, margin). Jesus, in fact, cared not for Himself. When they said to Him mocking Him, "If thou be the Son of God come down from the cross," He took no notice. He hid not Himself from grief: far from saving Himself, He saved us; He spared not Himself that we might be spared. Chapter 10: 6, unto the end. When was it that Israel had been as "though the Lord had not cast them off?" Never.

367 Let us now turn to some passages which will shew that, though the people of Israel will be restored in their land, there will only be a remnant saved. Zechariah 12: 2 mentions a time of war, even of all the people round about, the people of the earth, against Jerusalem: but God will defend the city and its inhabitants in a miraculous manner, and the nations will be destroyed (v. 9). The spirit of grace and supplication shall be poured out upon the remnant of Israel - " all the families that remain"; and "they shall look upon him whom they have pierced, and mourn."

Isaiah 18. Whatever critical difficulties exist in this chapter, its great object is too evident to be obscured by any rendering whatever. The rivers of Cush are the Nile and Euphrates.* The enemies of Israel, in the biblical part of their history, were situated on these two rivers. There is, in this prophecy, a call made to a country which is beyond them, to a distant land, which had never, at the time of the prophecy, come into association with Israel. The prophet has then in his view some country which would later come upon the scene. Verse 3: God bids all the inhabitants of the world, and dwellers on the earth, to take cognisance. The nations are to have their eyes upon Israel; they are summoned by God to pay attention to what was taking place as to Jerusalem; they are all interested in her fate. The world is invited to watch the judgments about to take place. In the meanwhile (v. 4), God takes His rest, and lets the nations act of themselves: Israel has returned into her land (v. 5, 6).

{*We learn from Dr. Hales' Analysis of Chronology, vol. 1, p. 379, that the descendants of Cush extended their settlements from Chusistan, "the land of Cush," or Susiana, on the coast of the Persian gulf (into which the Euphrates falls), through Arabia to the Red sea, and thence crossed into Africa beyond the Nile. The rivers of Cush may therefore well mean the Nile and Euphrates. He also makes (p. 355) the descendants of Nimrod settled in Assyria to be called Chusdim, or "Godlike Cushites." (p. 354.) [Tr.]}

It is a description of Israel returning into Judea by the help of some nation at a distance from the scene itself, which is neither Babylon or Egypt, nor other nations who meddled in their affairs of old. We say not that it is France, or Russia, or England. The Israelites return to their land, but God takes no notice of them. Israel is abandoned to the nations; and when everything would appear as if it were going to bear fruit (v. 5) anew, behold the sprigs and branches cut down, and left to the fowls of the air to summer on, and to the beasts of the field to winter on (which terms are designations of the Gentiles). Nevertheless, at that time a present of this people shall be brought to the Lord of hosts, and from this people "to the place of the name of the Lord of hosts, the mount Zion."

368 Psalm 126: 4. "Turn again our captivity, O Lord." Zion and Judah will be first brought back. The captives of Zion were already brought back when this prayer was presented to God (v. 1); they are but the earnest of what God will do in the restoration of all Israel.

But it is fitting, here, to touch on the manner of God's dealing with the houses of Judah and Israel in their judgment and dispersion. The first to be gathered are those who rejected Jesus, those who were guilty of His death. The ten tribes, as such, were not guilty of this crime; the ten tribes were dispersed before the introduction of the four monarchies into the rule of the world. It was the Assyrians who led captive the ten tribes, before Babylon had existence as an empire. A circumstance relating to a Jewish family or tribe (Jer. 35: 1-10), found living in the midst of the Arabs, is related of Mr. Wolff, who visited it of late years. These Jews say of themselves, that they are descended from some who refused to return to Judea with Ezra, because they knew that those who returned with Ezra would put the Messiah to death; and for this reason they remained where they were. Even though this be false, the existence of such a tradition is not a little wonderful One thing is evident that those who rejected the Christ will be subjected to the Antichrist; they will make "a covenant with death, and an agreement with hell" (Isa. 28: 15); but their covenant will destroy all their hopes; having united themselves to Antichrist, they will undergo the consequence of this alliance, and at last will be destroyed. Two thirds of the inhabitants will be cut off in the country of Israel itself after their return; Zech. 13: 8, 9.

But with the ten tribes the occurrences are different, as we know from Ezekiel 20: 32-39. Instead of two parts cut off in the land, the rebels - that is, the disobedient and rebellious ones among them - will not enter at all into Canaan. God does with them, as He did with Israel upon their rebellion after their coming out from Egypt; He destroys them without their even seeing it.

369 Thus there are two classes, so to speak, of Jews, in this return. First, the Jewish nation, properly speaking - namely, Judah, and those allied with her in the rejection of the true Christ: they will be in connection with the Antichrist, and of them two thirds will be cut off in the land. Secondly, those of the ten tribes coming up, of whom some will be cut off in the wilderness on their way into the land.

Matthew 23: 37-39. This prediction, delivered by Jesus Himself, gives us the assurance of the coming of Christ to restore Israel, and reign in her midst: "O Jerusalem, Jerusalem, thou that killest the prophets, . . . your house is left unto you desolate . . . till ye shall say, Blessed is he that cometh in the name of the Lord."

Israel will see Jesus, but it will be when this word of Psalm 118: 26 shall go out of her mouth. The psalm itself gives a happy picture of her joy at that time; and out of it the Saviour drew the announcement of the judgment which He pronounced against the Jewish rulers upon their rejection of Him: "The stone, which the builders refused, is become the head stone of the corner." Out of this psalm, also, is drawn the joyful salutation with which the little children welcomed Him in the temple with Hosannahs - fit precursors of those who, in happier times yet to come, will receive the hearts of little children, and will confess that Saviour formerly rejected by their fathers! It is this psalm which celebrates the exaltation and blessing of Israel - that blessing due to the faithfulness of Jehovah alone, whilst it points out the sin of the nation in rejecting "the stone" which was to become the foundation of God in Zion; but which was also, by the unbelief of that nation, the "stone of stumbling" and of judgment.

Besides these two classes of Israelites who will return by providential agency, but still of their own free accord, the Lord after His appearance will gather together from among the Gentiles the elect of the Jewish nation, who will be yet among the nations; and this return will be accompanied with great blessing. (See Matthew 24 31; compare Isaiah 27: 12, 13, and Isa. 11: 10, 12.)

We subjoin two principles, very simple and clear, which distinguish all preceding blessings (as, for instance, the return from Babylon) from the accomplishment of the prophecies of which we have been speaking.

These two principles are: firstly, That the blessings flow from the presence of Christ, Son of David. Secondly, That they are a consequence of the new covenant. Neither one nor the other of these conditions was fulfilled at the return from Babylon, nor has it been since. The gospel does not occupy itself with the earthly blessings of the Jews, which is the matter of these prophecies.

Lecture 11 of 11 on "The Hopes of the Church of God"

Revelation 12.

Summing Up, and Conclusion.

J. N. Darby.

<02021E> 370

I have read this chapter, not as professing to explain it in detail, but because it gives a summary of that which will happen at the close of this dispensation, at least the heavenly sources of these events, and the woes of the earth.* My object this evening is to take up, in their order, the prophetic events which have been occupying us, as far as God shall give me ability.

{*The deliverance of the earth is found elsewhere.}

But, beforehand, dear friends, it will not be amiss to return to a few of the thoughts which were given out at the very beginning of these lectures. Let us be reminded, in treating of these subjects, of their great end - a double one. One end is that of detaching us from the world, to which (though indeed the effect of every part of the word, when the Spirit of God is applying it) prophecy is peculiarly adapted; its tendency must be to "deliver us from this present evil age." The other end is to make us intelligent of the character of God, and of His ways towards us. These are two precious and wholesome fruits, which spring from the acquirement of the knowledge of prophecy.

Many are the objections made to its study; it is thus that Satan always acts against the truth. I do not mean objections against such or such a view, but against the study of prophecy itself. And Satan works in this way as to the entire word of God. To one he says, Follow morality, and do not meddle with dogmas, because he knows that dogmas will free a man from his power, by the revelation of Jesus, and of the truth in their hearts. To another he suggests the neglecting of prophecy, because in it is found the judgment of this world, of which he is prince. But to allow weight to such objections, is it not to find fault with God, who has given prophecy to us, and who has even attached a particular blessing to the reading of the part reputed the most difficult? Prophecy throws a great light upon the dispensations of God; and, in this sense, it does much as regards the freedom of our souls towards Him. For what hinders it more than the error so often committed, of confounding the law and the gospel, the past economies or dispensations with the existing one?

371 If, in our internal fighting, we find ourselves in the presence of the law, it is impossible to find peace; and yet if we insist on the difference which exists between the position of the saints of old, and that of the saints during the actual dispensation, this again troubles the minds of many. Now the study of prophecy clears up such points, and at the same time enlightens the faithful as to their walk and conversation; for, whilst it always maintains free salvation by the death of Jesus, prophecy enables us to understand this entire difference between the standing of the saints now and formerly, and lights up with all the counsels of God the road along which His own people have been conducted, whether before or after the death and resurrection of Jesus.

Again, dear friends, as we have before said, it is always the hope which is presented to us which acts upon our hearts and affections. There are thus always enjoyments in prospect which stamp their actual character upon our souls. That which occupies the heart of man as hope makes the rule of his conduct. Of what vast importance is it not, then, to have our souls filled with hopes according to God! Persons say it is the idle curiosity of prying into hidden things; but if it were true that we ought not to look into prophecy, the conclusion is inevitable, that our thoughts are not to go beyond the present. The way of knowing what God's intentions are for the future is certainly the study of that prophecy which He has given to us. Prophecy records things to come; it is the scriptural mirror, wherein future events are seen. If we refuse the study of what God has revealed as to come, we are necessarily left to our own ideas upon it.

The famous passage of Paul has been quoted to some here (1 Cor. 2: 2): "I determined not to know anything among you, save Jesus Christ, and him crucified." It is constantly used as an objection against the study of what is found revealed in the word. This arises from two causes. The one is due to that prolific source of error, namely, the citation of a passage without examining the context; the other, alas! arises from a greater or less want of uprightness - from a desire (unrecognised, it may be, in our own deceitful hearts) of standing still in the ways of the Lord, by making as little acquaintance with them as may be. It is not true that we are to limit ourselves to the knowledge of Jesus Christ crucified. We must also know Jesus Christ glorified, Jesus Christ at the right hand of God; we must know Him as High Priest; as Advocate with the Father. We ought to know Jesus Christ as much as possible, and not be content with saying, "Jesus Christ, and him crucified." So to say is to take the letter of the word and abuse it. The apostle, seeing the tendency that there was in the church at Corinth to follow rather the learning and philosophy of man than Christ (a thing not to be wondered at in a city renowned for science), points out, in leading their souls back to Christ, how foreign his entry among them was from earthly wisdom. He "was with them in weakness and fear; his speech and his preaching were not with enticing words of man's wisdom"; "he determined not to know anything among them but Jesus Christ, and him crucified" - Jesus Christ, and even Christ as the despised one among men. He is not speaking of the value of the blood, but of the condition of Christ Himself, in order to bring down, by the cross, all their vain glory, and found their faith upon the word of God, and not on human wisdom. But in the same chapter he says, that from the moment he comes into the midst of true Christians, his conduct changes; he speaks "wisdom among them that are perfect." He would have nothing to do with human wisdom; but as soon as he finds himself among the perfect ones, he says, "We speak wisdom among them that are perfect." Desiring to confine ourselves to Jesus crucified, in the way it is urged, is, I repeat, to confine ourselves to as little as possible of Christianity. In Hebrews 6 the apostle says, he is unwilling to do what they would make him say in this place; he altogether condemns that which is urged upon us. "Leaving the principles of the doctrine of Christ," says he, "let us go on unto perfection." After these observations on the study of prophecy in general, I proceed to recall, in a few words, how God has revealed Himself by it.

372 Revelation 12 presents to us the great object of prophecy, and of all the word of God, that is, the combat which takes place between the last Adam and Satan. It is from this centre of truth that all the light which is found in Scripture radiates. This great combat may take place either for the earthly things (they being the object), and then it is in the Jews; or for the church (that being the object), and then it is in the heavenly places. It is on this account that the subject of prophecy divides itself into two parts: the hopes of the church, and those of the Jews; though the former be scarcely, properly speaking, prophecy, which concerns the earth and God's government of it.

373 But before coming to this great crisis, namely the combat between Satan and the last Adam, it was necessary that the history of the first Adam should be developed. This has been done. And in order that the church, that is, Christians, may be in a position to occupy themselves with the things of God, it was needful, first of all, that they should be in happy certainty as to their own position before Him. At His first coming, Christ accomplished all the work which the wisdom of the Father, in the eternal counsels of God, had confided to Him; this effected the peace of the church. The Lord Jesus came, in order that the certainty of salvation, by the knowledge of the grace of God, should be introduced into the world, that is, into the hearts of the faithful. After having accomplished salvation, He communicates it to His followers in giving them life. His Holy Spirit, which is the seal of this salvation in the heart, reveals to them things to come, as to the children of the family and heirs of the family estate. During the period which separates the first coming of the Lord from the second, the church is gathered by the action of the Holy Spirit to have part in the glory of Christ at His return.

These, in a few words, are the two great subjects which I have been opening; namely, that Christ, having done all that is needful for the salvation of the church - having saved all those who believe, the Holy Ghost now acts in the world to communicate to the church the knowledge of this salvation. He does not come to propose the hope that God will be good, but a fact - that fact, once more, that Jesus has already accomplished the salvation of all those who believe; and when the Holy Spirit communicates this knowledge to a soul, it knows that it is saved. Being then put in relationship with God as His children, we are His heirs, "heirs of God, and joint heirs with Christ." All that concerns the glory of Christ belongs to us, and the Holy Spirit is given to us, in the first place, to make us understand that we are children of God. He is a Spirit of adoption, but more, a Spirit of light, who teaches the children of God what their inheritance is. As they are one with Christ, all the truth of His glory is revealed to them, and the supremacy which He has over all things, God having also constituted Him heir of all things, and us co-heirs.

374 After Christ has fulfilled all that was necessary, the church, until the second coming of its Saviour, is taken from out of all nations, and united to Him. It has, whilst here below, the knowledge of the salvation which He has accomplished, and of the coming glory, the Holy Spirit, in those who believe, being the seal of salvation accomplished, and the earnest of the future glory. These truths throw a great light upon the entire history of man. But let us ever remember that the great object of the Bible is the conflict between Christ, the last Adam, and Satan.

In what condition did Christ find the first Adam? In a condition into the lowest depths of which He was obliged to enter, as responsible head of all creation. He found man in state of ruin - entirely lost. It was needful that this should be unfolded before the coming of Christ; for God did not introduce His Son into the world as Saviour until all that was necessary to shew that man was in himself incapable of anything good was brought out. The whole state of man, before and after the deluge, under the law, under the prophets, only served as a clearer attestation that man was lost. He had failed throughout, under every possible circumstance, until, God having sent His Son, the servants said, "This is the heir; let us kill him." The measure of sin was then at its height; the grace of God then did also much more abound, and gave us the inheritance - us poor sinners, the inheritance with Christ in the heavenly glory, of which we possess the earnest, having Christ in spirit here below.

But (to enter a little more into the succession of dispensations, and also into that which concerns the character of God in this respect) the first thing which we would remark is the deluge, because until then there had not been, so to speak, government in the world. The prophecy which existed before the deluge was to this effect, that Christ was to come. The teachings of God were ever to this end: "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints."

375 Let us pass on. In Noah's time there was government of the earth, and God coming in judgment and committing the right of the sword to man. After this comes the call of Abraham. Mark: the principle of government is not put forward by the word, but the principle of promise, and the call to be in relationship with God, of that one person who becomes the root of all the promises of God - Abraham, the father of the faithful. God calls him, makes him quit his country, his family, bidding him go into a country which He would shew him. God reveals Himself to him as the God of promise, who separates a people to Himself by a promise which He gives them. It is at this epoch that God revealed Himself under the name of God Almighty.

After that, among the descendants of Abraham, by this same principle of election, God takes the children of Jacob to be His people here below - the object of all His earthly care, and out of whose midst Christ was to come according to the flesh. It is in this people of Israel that God displays all His characters as Jehovah; it is not only as a God of promise, but it is a God who unites the two principles of calling and government, which two had been each successively brought out in Noah and in Abraham. Israel was the called, separated people - separated indeed only to earthly blessings, and to enjoy the promise; but, at the same time, to be subject to the exercise of the government of God according to the law. We say then, that in Noah was marked the principle of government of the earth, and in Abraham that of calling and election; and so Jehovah will accomplish all that He has said as God of promise, "who was, and is, and is to come," and govern all the earth, according to the righteousness of His law - the righteousness revealed in Israel.

We have shown that God (Exodus 19: 4-9) made the accomplishment of the promises, in those times, to depend upon the faithfulness of man, and that He took occasion to prove him, and to represent in detail, as in a picture, all the characters under which He acted towards him. It was this which He was doing under priests, prophets, and kings. And it is to be particularly observed, that the bearing of prophecy, in the unfolding of this succession of relationships of God with Israel, and with man, is not alone the manifestation of the fall of man, but also, and chiefly, of the glory of God.

376 When Israel had transgressed in every possible way and circumstance, even in the family of David, which was the last human resource of the nation - at the moment that family failed in Ahaz, prophecy commences in all its details, having these two features: one, the manifestation of the glory of Christ, in order fully to shew that the people had failed under the law; the other, the manifestation of the coming glory of Christ, to be the support of the faith of those who were desiring to keep the law, but who saw that everything was out of course It is too late to take an interest in the prophecies when they are fulfilled. Those to whom at the actual time the prophets addressed themselves, were the people from whom submission was expected. The word of God should have touched their conscience. It ought to be so with us. In the midst of all this, however, were predictions which announced that the Messiah was to come, and to suffer for ends most important.

Prophecy applies itself properly to the earth; its object is not heaven. It was about things that were to happen on the earth; and the not seeing this has misled the church. We have thought that we ourselves had within us the accomplishment of these earthly blessings, whereas we are called to enjoy heavenly blessings. The privilege of the church is to have its portion in the heavenly places; and later blessings will be shed forth upon the earthly people. The church is something altogether apart - a kind of heavenly economy, during the rejection of the earthly people, who are put aside on account of their sins, and driven out among the nations, out of the midst of which nations God chooses a people for the enjoyment of heavenly glory with Jesus Himself. The Lord, having been rejected by the Jewish people, is become wholly a heavenly person. This is the doctrine which we peculiarly find in the writings of the apostle Paul. It is no longer the Messiah of the Jews, but a Christ exalted, glorified; and it is for want of taking hold of this exhilarating truth, that the church has become so weak.

Having thus briefly retraced the history of the different dispensations, it remains for us now to see the church glorified, but without the Lord Jesus having abandoned any of His rights upon the earth. He was the Heir: He was to shed His blood, which was to ransom the inheritance. As Boaz said (whose name signifies, In him is strength), "What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth, the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance," Ruth 4: 5. So it was necessary that Christ should buy the church, co-heir by grace (as Boaz, type of Christ, bought the inheritance by taking to wife Ruth) to whom the inheritance had devolved in the decrees of Jehovah.*

{*This is true in principle; but Ruth, as a figure, applies more directly to the remnant of Israel, brought in under grace.}

377 Christ then, and the church, have title to the inheritance, that is, to all that Christ Himself has created as God. But what is the state of the church actually? Does it actually inherit these things? Not any; because until we are in the glory we can have nothing, possess nothing, except only the Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession." Until that time Satan is the prince of this world, the god of this world; he accuses even the children of God in the heavenly places, which, however, he occupies only by usurpation (the way being made for him by the passions of men, and the power which he exercises over the creature, fallen, and at a distance from God, although, definitively, the providence of God uses all to the accomplishment of His counsels).

And now, dear friends, having contemplated the rights of Christ and of the church, let us consider how Christ will make them good. The consideration of this will lead us into the discovery, in their order, of the accomplishment of events at the close. Perhaps, however, having arrived thus far, it would be better (as I have only been speaking of the Jews) to turn for a moment to the Gentiles. We have remarked that, when the fall of the Jewish nation was complete, God transferred the right of government to the Gentiles; but with this difference, that this right was separated from the calling and the promise of God. In the Jews, the two things were united, namely, the calling of God, and government upon the earth, which became distinct things from the moment that Israel was put aside. In Noah and Abraham we had them distinct; government in the one, calling in the other.

With the Jews these principles were united; but Israel failed, and ceased thenceforward to be capable of manifesting the principle of the government of God, because God in Israel acted in righteousness; and unrighteous Israel could no longer be the depository of the power of God. God, then, quitted His terrestrial throne in Israel. Notwithstanding this, as to the earthly calling, Israel continued to be the called people: for the gifts and calling of God are without repentance. As to government, God transports it where He will and it went to the Gentiles. There are, indeed, the called from among the nations (namely, the church), but it is for the heavens they are called. The calling of God for the earth is never transferred to the nations; it remains with the Jews. If I want an earthly religion, I ought to be a Jew. From the instant that the church loses sight of its heavenly calling, it loses, humanly speaking, all.

378 What has happened to the nations by their having had government given over to them? They have become "beasts": so the four great monarchies are called. Once the government is transferred to the Gentiles, they become the oppressors of the people of God: first, the Babylonians; secondly, the Medes and Persians; thirdly, the Greeks; then, the Romans. The fourth monarchy consummated its crime at the same instant that the Jews consummated theirs, in being accessory, in the person of Pontius Pilate, to the will of a rebellious nation, by killing Him who was at once the Son of God and King of Israel. Gentile power is in a fallen state, even as the called people, the Jews, are. Judgment is written upon power and calling, as in man's hand.

In the meanwhile, what happens? First, the salvation of the church. The iniquity of Jacob, the crime of the nations the judgment of the world, and that of the Jews - all this becomes salvation to the church. It was accomplished all in the death of Jesus. Secondly, all that has passed since that stupendous event has no other object than the gathering together of the children of God. The Jews, the called people have become rebellious, and are driven away from the presence of God; the nations are become equally rebellious; but government is always there - in a state of ruin indeed; but the patience of God is always there, also waiting until the end Then what takes place? The church goes to join the Lord in the heavenly places.

Let us now suppose that, in the time decreed by God all the church is assembled; what will happen? It will go immediately to meet the Lord, and the marriage of the Lamb will take place. Salvation will be consummated in the seat of the glory itself - in the heavenly places. Where will the nations be? The government of the fourth monarchy will be still in existence, but under the influence and direction of Antichrist; and the Jews will unite themselves to hum, in a state of rebellion, to make war with the Lamb. Why all thus? and why has not the gospel hindered such a state of things? Because Satan, unto this hour, has not been driven out of the heavenly places, and, by consequence, all that God has done here for man has been spoiled - whether government of the Gentiles, or the actual relationship of the Jews with God. All has been deteriorated by the presence of Satan, always there exercising his baneful influence.

379 But God now, at the close, when the church is gathered and called up on high, takes things into His own hand. What will He do? Dispossess Satan - drive him from power. It is what Jesus will do when the church shall be manifestly united to Him, and He begins to act to restore everything into its proper order.

Dear friends, as soon as the church shall be received to Christ, there will follow the battle in heaven, in order that the seat of government may be purged of those fertile sources, and of those active agents, of the ills of humanity, and of all creation. The result of such a combat is easily foreseen: Satan will be expelled from heaven, without being yet bound; but he will be cast down to earth, "having great wrath, because he knoweth he hath but a short time." Thenceforward, power will be established in heaven according to the intention of God. But on the earth it will be quite otherwise; for when Satan is driven away from heaven, he will excite the whole earth, and will raise up in particular the apostate part of it, which has revolted against the power of Christ coming from heaven. It is said, "Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! . . ."

Behold, then, the created heavens occupied by Christ and His church; and Satan in great wrath upon the earth, having but a short time. Under the conduct of Antichrist, the fourth monarchy will become the sphere upon which the activity of Satan will then be displayed, who will unite the Jews with this apostate prince against heaven. I do not enter upon the scriptural proofs here - they have been already spoken of; I merely sum up the facts in the order of their accomplishment. It need scarcely be said that the result of all this will be the judgment and destruction of the beast and Antichrist, the heads of evil among the Gentiles and among the Jews, the secular and spiritual heads of mischief and rebellion on the earth. Jesus Christ will destroy, in the person of Antichrist, the power of Satan in that government, which we have seen was confided to the Gentiles. This wicked one, having joined himself to the Jews, and having placed himself at Jerusalem, as the centre of government of the earth, will be destroyed by the coming of the Lord of lords and King of kings; and Christ will anew occupy this chief seat of government, which will become the place of the throne of God on the earth. But although the Lord is come to the earth, and the power of Satan in Antichrist is destroyed and the government established in the hands of the Righteous One, the earth will not be reduced under His sceptre. The remnant of the Jews is delivered, and Antichrist destroyed; but the world, not yet acknowledging the rights of Christ, will desire to possess His heritage; and the Saviour must clear the land in order that its inhabitants may enjoy the blessings of His reign without interruption or hindrance, and that joy and glory may be established in this world, so long subjected to the enemy.

380 The first thing, then, which the Lord will do will be to purify His land (the land which belongs to the Jews) of the Tyrians, the Philistines, the Sidonians; of Edom, and Moab, and Ammon - of all the wicked, in short, from the Nile to the Euphrates. It will be done by the power of Christ in favour of His people re-established by His goodness. The people are put into security in the land, and then will those of them who remain till that time among the nations be gathered together. When the people are living thus in peace, another enemy will come up, namely, Gog; but he will come only for his destruction.

It would seem that in those times - probably at the commencement of this period - besides the personal manifestation of Christ in judgment, there will be a discovery much more calm, much more intimate, of the Lord Jesus to the Jews. This is what will take place when He will descend on the Mount of Olives, where "his feet shall stand," according to the expression of Zechariah 14: 3, 4. It is always the same Jesus; but He Will reveal Himself peaceably, and shew Himself, not as the Christ from heaven, but as the Messiah of the Jews.

381 Blessing to the Gentiles will be the consequence of the restoration of the Jews, and of the presence of the Lord. The church will have been blessed; the apostasy of the fourth monarchy will no longer have existence; the wicked one will be cut off, as well as the unbelieving Israelites; in fine, the land of the Jews will be at peace.

Afterwards there will be the world to come, prepared and introduced by these judgments, and by the presence of the Lord, who will take the place of wickedness and the wicked one. Those who shall have seen the glory manifested in Jerusalem will go and announce its arrival to the other nations. These will submit themselves to Christ; they will confess the Jews to be the people blessed of their Anointed, will bring the rest of them back into their land, and will themselves become the theatre of glory, which, with Jerusalem as its centre, will extend itself in blessing wherever there is man to enjoy its effects. The witness of the glory being spread everywhere, the hearts of men, full of goodwill, submit themselves to the counsels and glory of God in response to this testimony. All the promises of God being accomplished, and the throne of God being established at Jerusalem, this throne will become to the whole earth the source of happiness. The re-establishment of the people of God will be to the world "as life from the dead."

One thing is to be added, namely, that at this time Satan will be bound, and in consequence the blessing will be without interruption until "he is loosed for a short season." Instead of the adversary in the heavenly places; instead of his government, the seat of which is now in the air; instead of that confusion and misery which he produces, as much as is allowed him to do; Christ and His church will be there, the source and instrument of blessing ever new. Government in the heavenly places will be the security, and not the hindrance, or the compulsory instrument, of the goodness of God. The glorified church - witness for all, even by its state, of the extent of the love of the Father, who has fulfilled all His promises, and has been better to our weak hearts than even their hopes - will fill the heavenly places with its own joy; and in its service will constitute the happiness of the world, towards which it will be the instrument of the grace which it shall be richly enjoying. Behold the heavenly Jerusalem, witness in glory of the grace which has placed her so high! In the midst of her shall flow the river of water of life, where grows the tree of life, whose leaves are for the healing of the Gentiles; for even in the glory shall be preserved to her this sweet character of grace. Meanwhile, upon the earth, is the earthly Jerusalem, the centre of the government, and of the reign of the righteousness of Jehovah her God; as indeed in a state of desolation she had been of His justice, she will be the place of His throne - the centre of the exercise of that justice described in such language as "The nation and kingdom that will not serve thee shall perish." For in that state of terrestrial glory - though indeed placed there by the grace of the new covenant - this city will still preserve its normal character, that she may be witness of the character of Jehovah, as the church is of that of the Father. God also will realise the full force of that name: "The most high God, possessor of the heavens and the earth"; and Christ will fulfil, in all their fulness, all the functions of High Priest, after the order of Melchisedec, who, after the victory gained over the enemies of God's people, blessed their God on the part of the people, and the people on the part of God; Gen. 14: 18, etc.

382 Dear friends, you will understand that there is an infinity of details into which I have not entered; for example, the circumstance of the Jews who will be persecuted during the troublous times in Judea, of which we have some instruction in the word. This general sketch will engage you to read the word of God for yourselves on the whole subject. For myself, I attach more importance to the larger features of prophecy; and for this reason, that there is to be found in them, on the one hand, the distinctions of dispensations, which become, by the consideration of these truths, very clear; and on the other, the character of God, which is, in this manner fully unveiled. However this may be, there is nothing to hinder your study of prophecy, even in its minute details. If, indeed, we attempt the examination of the works of man in this way, an abundance of imperfection is found; but it is the contrary in the works of God. The more we enter into their minute details, the more does perfection appear.

May God perfect in you, and in all His children, this separation from the world, which ought to be, before God, the fruit of the expectation of the church, at the discovery of these its heavenly blessings in store, and of the terrible judgments which await all that which still binds man to this lower world; for the judgment will come upon all these earthly things! May God also perfect the desires of my heart, and the witness of the Holy Spirit!

[End of Prophetic  -  Vol. 1]

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

J. N. Darby.

<08001E> 1 File section 1.

[Page numbers referred to are not the second edition (1904).]

Preface

A book which professes to examine another is sufficiently definite in its object not to need much preface. I shall add, therefore, but few words. My judgment distinctly is, that the whole system maintained in the "Thoughts" is untenable and worthless as a system. I do not expect to persuade everybody of this, nor that everybody will be sufficiently willing to be persuaded to read the examination. But such is the testimony I fed bound to give about it.

The reader will be surprised to learn that since the year 1833 or 1834 I have been inclined to believe in the renewed existence of Babylon. Nay, I believe, though this is of very little importance, that I was the first person who thought so. The result, however, of the examination to which I have been led by my present occupation, has left me much more doubtful of it than before. But however this may be, I judge the use made of it here to be wholly without foundation, and most mischievous - the more mischievous because of the plausibility of some points at first sight. The reader, with the Spirit's help, will judge when he has read. That which I think evil in the book, and of which I am the more convinced by all the discussion there has been, is the setting aside the proper standing, position, and blessing of the church of God. Of this, after the fullest examination, I have not the least doubt. It is possible the author of the "Thoughts" may be quite unconscious of it; but the saints of God are to be thought of in such a case; and therefore the teaching fully judged.

As to the mass of statements, and that of the most extraordinary kind, with which the "Thoughts" abound, without any scripture to warrant them, the "Examination" itself must satisfy the reader.

I will add here in a few words, because it will assist in judging the whole system, that, on a comparison with Matthew 13, the author's system subverts itself. There the wheat is taken up in the end of the then existing age - "this age." According to Mr. Newton's system, the moment Christ rises up from the Father's throne the new age begins and this dispensation ends It is therefore clear that the wheat is caught up before Christ rises from the throne at all to receive them. But this no one can believe. The whole system therefore is a fallacy. It is in vain to say that it closes in heaven and not on earth. First, it is giving up the whole principle of its closure by the act of Christ's rising up from the throne. Secondly, the whole principle of government in heaven and earth is changed at once on the author's system. Till Christ rises up, God is acting for Him; when He is risen up, He acts in His own immediate government. So that in heaven and earth at once, in an instant, the age and the nature of the government is changed. But, further, the distinction is wholly inapplicable here; because the first result is on earth, or in hades (the wheat being in one or other, though it be taken up to heaven). So that the distinction of its ending in heaven, not on earth, is a mere attempt to get out of the palpable confusion. The first act that takes place on Christ's rising is on earth: - the wheat is changed and caught up. The system is confusion - that is the truth. But a very important point is brought into relief by the discussion of this subject: - the rapture of the church is in this age. The new age will not begin till after this is done. This Matthew 13 positively teaches.

2

Preface to the Second Edition

In reprinting this "Examination," I have been comforted at the thought of the earnest opposition made to the views contained in the "Thoughts on the Apocalypse." After more than twenty years, when of course one can judge more coolly than in the warmth of controversy, my judgment of the evil of Mr. N.'s book is far more deep than it was then. And I am surprised that what I believe now to be the truth was so fully matured in my mind then. In some points my mind has naturally made progress. I accepted then, with all students of prophecy, the beast being Antichrist, which now I rather take the second beast to be. But the former being the Roman empire in general is justly insisted on. I have drawn attention to this question in the notes when needed. Further, it is to me more than doubtful that there are two half-weeks referred to in the Apocalypse. But this does not affect the general argument. The question is nothing less than, What is the Christian's place? Is it a heavenly one? And is there, as a distinctive thing, a church of God? In these days especially no question can be more important for Christians. I believe Mr. N.'s views to be antagonistic to all that is vital in this respect.

3

Introduction

I do not as yet make any general remarks as to the system contained in the book here examined. It is a very elaborate one, and extends to many points. It is not stated connectedly in the book itself, though every occasion is seized to make good all that appears to sustain it, and undermine all that may have been advanced by any one elsewhere that might overthrow it. But I have felt that the best thing to do was, not to give my judgment on the system, but first to examine the statements here made, which are used to support it, and to enquire how far they are borne out by Scripture consistently with it, or with each other. Various circumstances, and above all my own occupations, induce me to do it in parts, of which this first will be proportionably by far the longest, on account of the many important general topics which the introductory chapters suggested. It will be really an "Examination of the Thoughts," etc., etc. It will be seen that, even when there are contradictions which I have shewn to exist, I have done no more than state them; I have not reasoned as a controversialist thereupon; I leave that to the reader. He will judge the contradiction itself, and its bearing on a system maintained with so much condemnation of everything else. I do not expect that partisans of that system will be content with my statements, or convinced by them: but I do believe that many unprejudiced brethren will be enabled to judge a great many of the assertions made, which they have not the leisure to examine (perhaps not the habit of examining), as they are examined here. In the long run, under the Lord's mercy, the sentiments of such persons have their weight, and it is such that it is really of value to convince, and to whom investigation is due. Their minds, at any rate, arrested by what maybe said, will be free to examine the whole for themselves.

4

Examination

"The Revelation treats mainly of the present dispensation."

The subjects involved in this book are quite as serious as those of which it directly treats: the true meaning of the heavenly calling; the earthly, or unearthly character of the church s position and associations; the true character and form of evil, against which we have to be on our guard; but above all, what the portion and calling of the church is. These are questions that give importance to its statements, and demand that their accuracy should be examined, and their proofs enquired into.

The title of this chapter is of importance. No explanation is given in the chapter itself of what is meant by the present dispensation; but from the previous chapter it seems very evident that it means the church, or, as there expressed, the church dispensation, or Christianity. (See page 8.) The statement in page 13, is merely the writer's view of what characterises the dispensation, the justice of which is exactly the point in question.* This statement will come before us in its place. For the present I enquire merely what "the present dispensation" means: and, I repeat, it seems clear from the preceding chapter that it is "the church dispensation." The other expressions employed are, "the dispensation to which the New Testament belongs" - a very ambiguous expression, but one which is meant, I apprehend, to convey a good deal more to the reader than he is aware of at the time he adopts it, and to involve him in most important conclusions before he is aware of what they are. The third expression is "the present period." These, taken together, clearly designate the present church dispensation, of which we form part as Christians. I am thus particular, because, with the very great pretensions to accuracy which this book sets up, it behoves us to know of what we are treating, especially as at bottom much turns on the question contained in this chapter, which the writer has thus very naturally put as a sort of frontispiece to the whole book.

{*By means of the vague expression "the present dispensation," and calling it "the church dispensation," in the previous chapter, and giving it the limits and character which are found in page 13, the church, and the kingdom, and the period of government itself, closed by Christ's coming to earth, are identified without any argument, and the reader is involved in the conclusion before it is stated. Hence the need of unravelling these points. This is really the whole point in question: whether the scripture does identify these things. But here they are identified by expressions adapted to the popular state of thought, and the mind shut up in the conclusion, before it is aware of what it is. I believe this identification of the church and the kingdom to be of the very worst moral effect to the saint.}

5 It may be remarked that the writer defines very distinctly his idea of the limits and character of the two dispensations which he has in his mind;* "that in which Christ is seated at the right hand of God, secretly exercising the power of God's throne"; and, "that in which He will come forth in the exercise of the power of His own peculiar kingdom." The first of these two is to him identical with "the church dispensation."

{*We have here, again, an absolute abstract statement which may be true, or may be false; but which, if once admitted, decides by the statement itself the whole question, without anyone's being aware of it. It supposes that the whole period in question is divided into two parts - the time during which Christ is seated at the right hand of God; and the time during which He will come forth in the exercise of the power of His own peculiar kingdom. Now, suppose there was an interval between these two. Supposing I were to speak of the time Napoleon was on the throne, and the time he was a prisoner at St. Helena, as all his history from the time he became emperor. All the time at Elba and all the hundred days would be left out. Now the statement made by the writer here supposes the whole period to be exclusively taken up by His being on the Father's throne or in the exercise of the power of His own peculiar kingdom. I repeat, it supposes it assumes that. Now that is exactly the point in question which has to be proved. If Christ rises up from His Father's throne and comes and receives the church to Himself, before He enters on the exercise of the power of His own peculiar kingdom - then this statement is false as pretending to embrace the whole matter in this division of the period into these two parts. This is a very common sophism - to involve the conclusion of the matter in question in the statement, before any proof is given.}

I must beg the reader's pardon, if I often take notice of statements which appear to me inaccurate, even when they are not very important, because in the questions to which these statements have given rise accuracy of statement and the maintenance of the integrity of scripture are much relied on - we shall see, as we proceed, whether on good ground.

We are told that when the Lord Jesus returned to the Father, "Jehovah said unto him, Sit thou at my right hand, until I shall have set thy foes a footstool for thy feet." Here we have the ordinary translation changed, without, as it seems to me, any reason;* but from the way the verse is introduced here, and the importance attached to it, with some object or other, though neither the reasons for the change, nor the interpretation in view, which give it importance, are stated.

{*I have spoken thus moderately in the text, because it seems to me, that changing the translation without notice and without reasons given, and then building a great deal upon it, is itself a very objectionable proceeding. But I add here, that it seems to me that the translation given is a wrong one. I am not a good Hebraist - far from it; but, as far as I have been able to examine the books and statements of those who are, I judge the Hebrew will not bear this. The English reader should be aware that there is no such tense in Hebrew as "shall have" It is an interpretation which must rest on the word translated "until;" having the force, as it has sometimes, of "while." But this supposes the verb used to have the force of some continuous action, until the termination of which the "while" lasts. Thus, "sit until I shall have prepared" means "while I am preparing." Hence the author has given the sense of "forming" and "preparing" to what is done with the footstool. But, I think I may say that the word translated "make" has no such meaning, and has not a continuous force. It signifies the act of setting something actually, or morally, in a certain position; and if so, the Hebrew would not even bear the sense attributed. Moreover, I think that when it is so used, it is habitually (I am disposed to believe, from all the passages I have been able to find and examine for myself, always) the perfect, and not the (present or) future that is used; sometimes, perhaps, the participle. I do not allude to negative phrases. Moreover, no translation, English or other, with which I am acquainted, so translates, or supposes such a translation of it - neither Horsley, nor the Lyra Davidis, nor the new interlinear translation, nor the German, nor French, nor Gesenius; but on the contrary exclude it. In conclusion, I do not think the Hebrew could be justly translated so; at all events, I have no doubt it is a wrong translation. And, as every translation, critical or other, with which most of us are familiar, translates it as the English, it is surely an unwarrantable thing to impose a new one, and build up a system on it, without any reason given; and silently convert "make" into "preparing" or "forming," a sense which the Hebrew word, I think I may safely venture to say, will not possibly bear. The reader conversant with such things will find Gesenius (under the Hebrew word gad, 2) using the passage in the sense of present spiritual subjection, as those ignorant of the millennium do, a long column of reasoning connected with the assertion of its being the "term assigned to a period," and not the "period during which." The truth is, it rests in the nature of the act. "Have," "shall have," or "do" are immaterial if the act be one act which closes the period. "You shall stay in prison till you 'have,' or 'shall have,' paid, or 'till' you pay," is all the same thing in English. On the other hand, "you shall stay in the house 'till your wounds are healed,' or 'shall be healed,' or 'whilst they are healing,'" would be substantially the same thing; because the "till" here is the close of a continuous act, with whose close the period closes. Now I appeal to any one cognisant of Hebrew if sheeth has this force.

At any rate, giving a changed translation, contrary to everyone commonly known, and building a vast system upon it, without the least proof that it is correct, is itself sufficient to render the whole suspected.}

6 Still it is pretty clear that one object is to make it appear that Jehovah is acting meanwhile for Christ, and it is expressly stated that the fact is so ("it speaks of the power of the throne as acting in His behalf"). And when this is coupled with the fact, admitted on all hands, that Revelation up to chapter 19, does represent God acting for Christ before His appearing; and that Psalm 110 is stated to be characteristic of this dispensation, and the Revelation is declared to treat mainly of this dispensation - I say, putting all these statements together, it is clear that the changed version is given with a view of presenting God in it as so acting for Christ during this dispensation, and characteristically of it. But then, so important an interpretation of the psalm ought to have been plainly stated and proved. That is, that what verse I of that psalm means is, that God was acting for Christ, in setting His foes to be His footstool during this dispensation, and that such acting was characteristic of this dispensation. This is what the statements amount to: for it is stated that this verse speaks of the power of the throne acting on Christ's behalf, and that it is characteristic of this dispensation. Now the only acting in the verse is setting foes for a footstool. Hence, the setting of foes for Christ's footstool by God the Father is what characterises all this dispensation; Psalm 110 is the acting of God all through to this effect, not His sovereign word and power putting them at a given time under Christ's feet for Him to subdue; and the Revelation treats mainly of this dispensation, because it speaks of God's so acting.

7 But I apprehend, if it had been fairly and plainly stated that this verse describes God's actually putting down the foes of Christ all through this dispensation, the church dispensation, such an interpretation would at once have been rejected by every intelligent Christian, who knows well that the foes of Christ only rise up more and more to a head of rebellion until God gives them up, when patience can no longer have any hope, to be trampled upon by Christ.

And this becomes the more important because, according to the author, instead of seeing Christ the royal man, exalted and hid there until a certain period, it is Christ Himself, as God, that thus exercises power - "the power of the throne of God which He exercises."

8 And it is stated (page 15) that the book of Revelation "especially refers to the period during which Christ is hidden with God": and these things are spoken of as His present relation to, and as we have seen, exercise of power upon the nations, hidden in the throne. And yet we are told with strange inconsistency that, while (page 37) "our dispensation is still, as it then was, under the throne as it was then seen by John," yet (page 37) "the sixth chapter and all that follows [that is, all that is stated of God's actings in it] are altogether future, even at this present hour."

So that while we are introduced to the Revelation as treating mainly of the present dispensation, of a period during which Christ is sitting in God's throne according to Psalm 110, His present relation to the nations, not one word of the actings which are spoken of have taken place during the eighteen hundred years of the present dispensation. The Revelation treats of no part of the present dispensation which is yet fulfilled, though the things spoken of be distinctively characteristic of it; and that which thus distinctively characterises it is altogether future.

But after all, the truth is, the psalm does not speak of God's actings during this period, but of Christ's position, until God does set His foes to be His footstool; and this, though in very strange language - language which just betrays the intellectual road travelled - is admitted by Mr. N. himself.

Pages 12, 13: "The footstool has not yet been formed" - consequently not set under Christ's feet, which is the only acting of the throne spoken of in the psalm; and the Revelation "treats of events which precede the mission of Christ, and the setting of the footstool." "It leads on" to that: that "forms the conclusion, not the subject, of the book." How then, since this is the only act of God spoken of in Psalm 110, can Psalm 110 be so distinctly characteristic of the dispensation of which the Revelation mainly treats? There is no characteristic of the present period so especially distinctive as this acting of Jehovah's throne spoken of in Psalm 110, and yet the Revelation, which treats of the present dispensation, of the present period, treats of events which precede this acting, which is not the subject of the book! For this setting of the footstool is the only acting of the throne spoken of in Psalm 110. The simple fact is, it was settled that the Revelation should apply to the present dispensation. It was settled that any statements declaring its applying to the government of the earth merely should not affect its application to "the church dispensation"; and therefore Psalm 110 is treated as God's actings on the throne while Christ was sitting there, and thus the Revelation and the psalm are brought in together, and the contradictions which affect the whole substance of the statements are left to be found out by those that have the patience to investigate the soundness of what is stated.

9 There is another and yet more important object in this translation which is not avowed neither. Christ's sitting till God shall have made His foes His footstool involves the church's remaining here till Antichrist be set to be the footstool of Christ's feet. If Christ's foes are to be made the footstool of Christ before He leaves the throne, and that He leaves God's throne before He receives up the church, it is clear that the church is not received up till His foes are made His footstool, and this by God's actings - of course, effectual actings. This goes too far, indeed, for it would suppose Antichrist, for example, made by the actings of God's power the footstool of Christ before His rising up from the throne to receive the church.

This may go to prove the unsoundness of the whole system. But I only ask, Is it legitimate, in reasoning on Scripture, to give a translation which silently involves the whole principle which is attempted to be taught, without giving the least proof that the new translation is correct? I do not agree with the sense given to "setting." The contradictions in which it involves the writer have been shewn; but I take it on his own ground now.

The verse states no actings of God's power for Christ at all, much less Christ's own actings as God. He is called to sit on Jehovah's right hand till Jehovah set His enemies for His footstool. It is not secret providential actings which form the subject of the psalm, but ruling in the midst of His enemies, when Jehovah has placed them under His feet. It is receiving the rejected One there, and not acting while He is there, but telling Him to sit there till a given epoch when His enemies shall be put under Him, and He will act upon them. And this is so much the case, that, when the apostle comments on it, he states, not that God is acting, much less that Christ is acting as God, but that He is expecting till something be done (to wit, His enemies be made His footstool).

10 And indeed setting as a footstool supposes the placing them simply in a certain position under Him, and that He should exercise power over them - not the prolonged actings of power in His behalf, for Him during a whole dispensation. During that time we have seen He was to sit till this particular act was done. And see the extraordinary statements into which the system of the writer throws him on this point.

"The footstool has not yet been formed."* . . . "But everything is tending thereunto. The preparation of the footstool is the end to which all the superintending power of the throne of God is directed." It is true, it may be said, that God hath made all things for Himself - the wicked for the day of evil. But is all the superintending power of God's throne directed to the preparing of the wicked to be the footstool of Christ, to forming and preparing these enemies for His power to trample on? Is this the meaning of setting them for a footstool? That it is a regular preparation of this kind, which is meant in these statements, is clear; for it is said "as soon as it is prepared, Christ will quit the throne of the majesty in the heavens, and will return in glory." So that it is not the fact of placing them under His feet, to be judged as an act of authority, but of positive previous preparation of them for this position, in order that He may rise up, and come and take it. This verse is always interpreted in Scripture, not as the divine power in Jesus, but as His exaltation by God.

{*There is not a word about forming or preparing in Hebrew nor in Greek.}

"Therefore," says Peter, commenting on this verse, "let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." And Christ puts it Himself as the puzzling question to the Jews who rejected Him, that David's Son was David's Lord, whom Jehovah called to sit on His throne. So, in Hebrews 1: 13, it is said, "unto which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?" And, as He is here addressed as one whom another was setting in a glorious place, so, in Hebrews 10: 13, He is presented as expecting till another does a certain act. He is made Lord and Christ, and He is expecting till the next thing is done (to wit, His enemies made His footstool). We may know, and we do, blessed be God, what qualifies that blessed One for such a place, where none but He could sit. Still it is not this that is spoken of in the passage: and it is as important to see the title to exaltation which He has acquired down here, as the nature which could alone capacitate Him for acquiring the title, or holding the place itself.

11 It presents Messiah exalted to the right hand of the majesty in the heavens, when He had accomplished redemption and the purging of sins, until Jehovah should give His enemies into His hand to be trampled upon. It is an interval during which Messiah is quiescent and expecting, not an acting of power.

And indeed God's actings in the Revelation are either the patience of chastisement, if so be the wicked should not have to be given up, or an execution of judgment which left no foe to be trampled upon, as Babylon. It has no connection with the Psalm, save the fact that it is only at the end that Christ tramples on His earthly enemies. But there are other most serious objections to the statements of this chapter.

This verse is quoted so often, "because so distinctively characteristic of the dispensation to which the New Testament belongs." I have two remarks to make on this. First, what is the meaning of the "New Testament belongs"? If merely that it has been given to this dispensation, to the church, that is clear. They had it not before. But, if it be meant to involve (silently, yet again), that all in the New Testament applies to this dispensation, then it is positively false. Witness the title of the chapter we are writing on. "The Revelation treats mainly of the present dispensation." The New Testament does not then (save as given to the saints, and all things are theirs) belong entirely to this dispensation. "Mainly," no doubt, it does." The writer may - put his limits, others theirs; but he cannot assert it qualifiedly in the title to the chapter, and unqualifiedly in the body of it, and expect the assertion to be received of any reasonable man. I should put another most decided limitation to it. Christ died for the nation, as well as to gather the church. This, being God's counsel, followed up by Christ's act, I apprehend is (might not I say, must be?) the subject of the Spirit's testimony. This testimony does not belong properly to the church dispensation, even when synchronic in its presentation. Besides, there is the testimony which preceded in the midst of the nation, which is given historically. These limitations cannot be denied, for I naturally leave out the disputed ground of certain prophetic parts as being in question But it is not legitimate to state ambiguously that the New Testament belongs to this dispensation, in order to prove that these disputed parts do, where it is necessarily admitted that very important parts do not. And while no one denies that the great body of it applies to us (belongs, if you please, to us), we cannot forget that two very important subjects indeed are treated, and others mentioned, which do not belong to our dispensation - to wit, the testimony to the Jews, and the millennium which comes after it, besides the judgment of the dead, and the post-millennial state. It should be remembered that we may be given to know many things which do not belong to the dispensation to which we belong. This is silently confounded here. Compare Abraham and Lot, and Ephesians 1: 9.

12 But my second remark is yet more important. This verse of Psalm 110 characterises distinctively the dispensation. There is no characteristic of the present period so essentially distinctive as this." Is then the throne, acting on the wicked to prepare them for Christ's judgment, the essentially distinctive characteristic of the "church dispensation"? It is this statement that is at the root of the questions raised on this subject. All that is most blessed to the church - her relationship to the Father, the Holy Ghost sent down from heaven so that she should be the tabernacle of God through the Spirit, her union with Christ actually exalted as her Head - none of these things enter even into the field of view when what characterises the dispensation is spoken of by the writer. What essentially characterises it has nothing to do with the church with the Holy Ghost, with the Father, with union or joy of communion, no, not even with Christ, save so far as governing the earth on the throne as God, or Jehovah's acting for Him on it. Would this be believed, if another had stated of the writer or his book, that not one spiritual thought or privilege, not the presence of the Comforter, nor anything that regards the church, is distinctively characteristic of the present church dispensation? But I may be told that this is said "in contrast with the period when Christ will assume the exercise of the authority of His own kingdom." It is stated absolutely that no characteristic is so essentially distinctive. But, admitting what is replied, it is this that is so strong, that nothing but a difference of governmental order is essentially distinctive of the present period.

13 We have seen that it is not Jehovah's throne acting for Christ, but Christ sitting on it till He does. Were it otherwise, surely a difference in the manner of governing the world is not what distinguishes to a saint this dispensation. This is so clearly the writer's mind, that it is only as a consequence which we might naturally expect that, during this period, Christ's relation to the church, as a kingdom He immediately governs, is brought in; and after all, only in relation to the churches, not to the church. A very serious consequence is connected with this, that Christianity, or the church dispensation, is treated as an age, and the new age as beginning when it ends. "As soon as this verse ceases to apply, i.e., whenever the Lord Jesus quits His present place on the throne of God, our dispensation ends, and the new age begins." (Page 11.)

Moreover, this is only assuming again quietly the whole point in question. First, a new translation is given without proof; then, an interpretation quite contrary to the plain statement of the verse; and then, every spiritual privilege being entirely and totally forgotten, our dispensation is declared to end when that ends, of which the verse does not speak at all, namely, Jehovah acting for Christ on His throne.

The other part of the statement is an assertion, without any attempt at proof; namely, when Christ quits God's throne, the new age begins. An assertion moreover which is clearly not true, because the new age cannot begin while Antichrist is here in power - in a word, until he is judged. Now, however short the interval may be, this shews that it is not Christ's quitting God's throne which begins the new age. The end of the age is not an instant; it applies moreover to the world here below. And, further, the saints of Christendom are gathered up in the harvest, at the end of the age, by the Son of man's sending forth His angels. So thus our dispensation is ended before ever the new age begins, or that He has quitted the throne; or He has quitted it, and the harvest goes on, which harvest is the end of that age, which consequently has not closed by His quitting it. The length of the interval is not here the question; but the fact of His quitting the throne toes not close the age, called our dispensation, and begin the new age (unless the saints are up* before He quits it), because the harvest which gathers them is the end of the (former) age. But, besides, the truth is that Christianity is not properly an age at all. "This age" belongs to this world, not to the church. The Lord and the disciples were in the age - "this age" - when on earth, before even Christ was on the throne at all. And there is a clear earthly period running on, which it is admitted is not yet accomplished, and in which a gap takes place, to let in the event spoken of in this psalm - that is, the seventy weeks of Daniel. It is admitted that, at any rate, half a week is yet unfulfilled, which must close before the new age comes in.

{*This is clearly not the case, because He comes to receive them. The putting of the two statements of scripture together, indeed (namely, that Christ comes to receive His saints; and, that the harvest in which the wheat is gathered in is at the end of the age), demonstrates that Christ's leaving the Father's throne and receiving the saints precedes the close of the age. It is not finished when He comes to receive the church. The only other way of taking this is, to say that the harvest applies to earthly saints, and not to the church. But that would only make the case stronger still, namely, that even the earthly judgments are before the end of the age, and would put the receiving of the saints as quite a separate thing, clean out of the question of the age. In any case the system of the author is demonstrated to be altogether untrue.}

14 The present age subsisted, in a word, before the state of things spoken of in this psalm, and, moreover, must subsist after the rapture of the church: because, first, the harvest in which they are taken up belongs to the old age; and secondly, the new age cannot begin until after the destruction of Antichrist, since, to give no other reason, Daniel's weeks (which clearly do not belong to the new age) are not closed till he be destroyed. So that neither Christianity, nor the church dispensation, nor Psalm 110, gives any date for the beginning or ending of the age at all. The age, or this age, very clearly relates, in the passages which thus speak of it, to an earthly state of things closed, and another begun. Christianity may find its epoch in the prolonging of the age; but it is not by it that it is begun, nor ended, as a precise date of time: so that "our dispensation ends and the new age begins" is in the face of it a confusion of terms and things too; for it assumes that our dispensation is the old age, which it clearly is not. Nor can this be escaped from by alleging that spiritually the disciples, who spoke of the age, belonged to this dispensation; because the psalm we are treating of specifies the actual sitting of Christ at God's right hand.

15 It may be asked, How do you take then Psalm 110? Does not, even in the old translation, the psalm suppose that Christ rests on the throne, and consequently the church down here till the enemies are prepared for the trampling of Christ? I answer, No. The question supposes that God is acting through the course of the period: but the psalm has no such sense. Were it indeed so, God would have subdued all Christ's foes before Christ Himself took the kingdom. He would have none left to subdue or trample upon. But Jehovah does nothing in the psalm at all. He places the enemies of Christ under His feet - gives them up to Him to trample on. Thereon Christ begins to act in power; but what the process is, or how soon He gets to earth to begin a new age in the judgments (or rather after the judgments at Jerusalem), this psalm says nothing of.

Indeed the psalm seems to go to prove that the new age does not begin till after Christ has quitted the Father's throne. The Lord is to send the rod of His power out of Zion. He is to rule among His enemies, so that all things that offend are not cleared out of His kingdom. But that is the end of the former age. He has not the rod of His power in Zion while Antichrist is there, and therefore it is not yet the new age. The truth is, all this is transitional, whether in the heavens or in the earth, just as was Christ's life on earth. It was not the law, yet the law subsisted, and He was under it. It was not the gospel, as we have it; for His death could not be preached. It was a transitional period from John Baptist till the final rejection of Christ by the Jews. So will this be. We can speak of Christ's leaving the throne, then first gathering together the tares; then, the wheat; and after all this, on the writer's own statement, Antichrist is not yet destroyed: so that the end of the age is not yet fully come. In a word, the precise order, and the principle on which it is founded in this chapter, are entirely wrong.

I have said, Christ's leaving the throne, then first gathering the tares, etc.; because, if this be not so, the gathering up of the saints is altogether before the end of the age, according to the writer himself, and, moreover, before Christ's coming to receive them at all. I take it now on his own interpretation of His sitting on Jehovah's throne, and quitting it to begin the new age Still there is a transitional period. On any ground, his statements cannot hang together, because he has got off Scripture, and formed a system; and Scripture (and blessed be God for it!) will not suffer itself to be so moulded. It is drawn from a system deeper than our thoughts, and we must believe and understand what is given to us "in part," and not frame a whole after our wisdom. It will always be false, and put to the rout by Scripture - by some single text that will not bend (I repeat, blessed be God!) to it.

16 The last paragraph of this chapter first states, as already noticed, without any proof at all, that there are just exactly the two things: Christ secretly exercising the power of God's throne; or coming forth in the exercise of the power of His own peculiar kingdom, without any transitional state or other condition of things, the one beginning in the instant the other ends. Whereas it is certain that the immensely important fact of the rapture of the church takes place between the two, whatever the interval, and that Christ cannot receive the power of His own peculiar kingdom below, till this has taken place. Nor can this rapture take place till after He has left the throne, from whence it is evident the harvest cannot either (at any rate an important part of it). Then he applies the Revelation exclusively to the first (omitting the chapters at the end which the book conducts to, but which are not its subject), and affirms the characteristics of the Revelation to be the characteristics of our dispensation. This is natural, and necessary to the writer's point of view. But is it the fact? These are the characteristics: "Christ hidden with God, Israel blinded, the Gentiles supreme and glorious, the Church suffering."

The first expression is simply a mistake. Our life is hidden with Christ in God. This is clearly another thing than the mere fact of Christ's absence, and His being hidden with God. It expresses a condition, not an outward fact. And where do we find Christ in the Revelation? As the Son of man walking in the midst of the golden candlesticks. I do not believe this is at all contradictory to His being hidden in God. It is another point of view altogether. And this is what is often overlooked in this book, that one statement (complete to man's mind, and by which he would shut out consequently everything else) opens in God's mind to let in a multitude of things. Christ, according to Scripture, is absent, and hid in God. Yet He is present, and manifests Himself to His people. Both these are true at the same time. As an outward worldly fact, Christ is absent; spiritually, He is present. The littleness of man's mind, occupied about material things, and judging from them, negatives readily one thing from the existence of another, as if all were material; while divine power makes true together what to us is impossible. How can a spiritual body eat, and have flesh and bones? or how can flesh and bones go through a shut door? How then can we close the door on the wildest imaginations and all kinds of notions? Not by drawing conclusions by man's reasoning. We have no door to close or open, but to believe all God has said, and nothing else.

17 But in the prophetic part of the book is Christ thus hid in God? Is it in this way He is presented? He is seen as a Lamb slain in the throne. He comes forth and receives the book - is celebrated as worthy to take it; He opens the seals. In a word, whatever the effect may be, He is presented as acting; not, perhaps, as visible on earth, but as a Person worshipped and acting in heaven, and yet previously to His mission and kingdom; for He is opening the seals, which reveal what precedes it, before He comes forth. It is then a misquotation to say hid with God, which entirely alters the sense; and He is not presented as hid in God, but as coming forth from the throne, the object of special attention, to receive the book from God's hand.*

{*I say nothing about Israel blinded, because I see nothing particularly about it in the Revelation, save the sealing the one hundred and forty-four thousand. That blindness in part happens to Israel till the fulness of the Gentiles be come in, the apostle teaches us; Rom. 11. What is done with the believing remnant after that, or how they are made a great nation, the Revelation does not teach us. According to the author, after the withdrawal of Christians, a work goes on, amongst that part of Israel to which the Revelation alludes, independent of Christianity, which does not bring them into the church, but secures the deliverance of those who receive the testimony when Jesus appears. And this is all that is material to observe; because it proves that, supposing the blindness to remain on the mass till Christ executes judgment (which, I suppose, nobody denies), this does not hinder an effectual work, not wrought by the church amongst that people (beloved of God, though enemies in respect of the gospel) of which the Revelation treats, as indeed of no other work amongst them.}

Next we have, "The Gentiles supreme and glorious." Are wars, famines, death, crying out to the rocks to cover them, "the Gentiles supreme and glorious?" They may have been so; but it is not what is characteristic of the book. Nor is there anything in the book which shews it to be characteristic of the period of which it treats. "Woe, woe, woe, to the inhabiters of the earth" is not a presentation of Gentiles supreme and glorious, that I can see - a time, too, when men are seeking death and cannot find it. The Revelation treats of certain judicial actings of God. The Gentiles, till then supreme and glorious, may be their object. But it can hardly be said that the execution of judgments on any one is characteristic of their supremacy and glory. We are told that they are characteristic of the period. But how are they so? It may be proved, perhaps from elsewhere, that they are so in spite of these chastening judgments; but the period of which the Revelation treats cannot be characterised by things contrary to what is found in the Revelation. The statement is made to prove that our dispensation and the period of which the Revelation treats are the same, not perhaps in limits of time, but in nature. But the proofs of this, as to the period of which the Revelation treats, must be drawn from the Revelation itself. But the fact is, that the Revelation speaks of quite other things, namely, the judgment of God on the Gentiles. This may suppose them supreme and glorious, when the judgment overtakes them, and that the abuse of their supremacy may have been the occasion of these chastisements and their final judgment: but then these chastisements and this judgment can hardly be called the period of their supremacy and glory.

18 It may be alleged that the time of the beast's reign is clearly a time of supremacy and glory, for power is given him over all nations, etc. But then this cannot be said to be characteristic of our dispensation; because, according to the writer, Christianity and Christians, unless a few inattentive ones, are beyond the limits of his power, and a new testimony is set up, namely, the two witnesses. So that this can hardly, I suppose, be called our dispensation; unless the government of the world be so exclusively the subject of it, that our dispensation the church dispensation, has nothing to do with Christianity at all, but that it is just as much ours when a new testimony is raised up on its withdrawal.

And here I would add a remark as to this final power of Antichrist. It is by no means properly a continuation of the Gentile imperial power. That this imperial power is extraordinarily in his hands, I admit; but it is not a continuance of it. It is a resurrection of it. And the difference is very great indeed - nothing less than this, that the throne of the Gentiles was set up by God (however abused); whereas it is Satan gives this last power, his throne, and great authority. That the kings of the earth give him their authority is quite true, but it is the dragon that has given him his throne. The statement of the chapter thus seems altogether unsustainable and objectionable - the most objectionable thing of all, to my mind, being, that everything spiritual is totally excluded from what is said to be essentially distinctive as a characteristic of the present period. Nothing properly belonging to the church enters into this at all. It is entirely dropped from the statement of the writer. The government of the world is all that is in his mind.

19 But I feel that a godly mind may say, though sensible of this, and rejecting the statement of the writer as spiritually evil, Well, but what is this Psalm 110? how do you explain it?

First, I recall the remark that the new translation is unproved, and, as it seems to me, unwarranted. If it were so, it would alter the whole meaning of the passage in the most important way; because God would have subjugated all Christ's foes, in order that they should be His footstool. If God were making them such by the actings of the power of His throne, they would be subdued by the actings of power, before Christ began to act at all. The whole judicial reign of Christ, and the millennial scheme would be false. But making His enemies His footstool is merely by the authority of His power giving them up to be trampled upon by Him. Next, it is connected with the rejection of Messiah on earth, whereon Jehovah calls Him up to sit at the right hand of power, until His enemies should be given up to Him. The chief enemies actually in view in the psalm are His enemies, amongst whom He will rule down here - "rule thou in the midst of thine enemies" - earthly enemies, when the rod of His power will be sent out of Zion. This is all that is actually spoken of in this psalm.

But, as in the analogous Psalm 8, where though the subjection of earthly creatures is mentioned, yet from a general (there 8 universal) term, the apostle applies it to everything but God the Father; so here, I apprehend, anything that takes the place of adversary or enemy will be given into His hand. Thus, in a passage which I do not doubt to be an allusion to this, the apostle makes it universal: "He [Christ] must reign, till he hath put all his enemies under his feet": and thus the apostle makes It universal, although the psalm speaks specifically only of His rod of power sent out of Zion. The time at which God puts His enemies thus generally under the hand of Christ, or what passes until He actually takes the rod of His power in Zion, the psalm is totally silent upon. It is not (save the broad general fact, that He is to be at the right hand of power, expecting till that time, and seated as having nothing more to do for His friends*) occupied with what passes until the rod of power is in Zion. We know that all that regards the church will have happened before that moment so that we are sure the silence of the psalm must leave space for it. How much, the psalm will say nothing about; but the statement that there is none is clearly false; for the church is caught up, the marriage of the Lamb takes place, before Antichrist is destroyed; and Antichrist must be destroyed before the rod of His power goes out of Zion. The heavenly part of Christ's actings is omitted in the psalm. These must be sought elsewhere. But there are such actings: and thus the interpretation which confines to the instant of His rising up from the throne the closing of the age, and His assuming His power in the new age, is altogether untenable. It is clear, for example, that the whole of the harvest is before the new age, yet it is the Son of man that sends forth His angels.

20 If it be alleged that all this happens before He leaves His throne, then the whole reasoning and system of the author fails; because the church would be taken away before He left the throne and before Christ came to receive it. Yet it is to meet Him in the air; and, if this be not inconsistent with His sitting on His throne at that time, it is quite clear that the reasoning from the psalm comes to nothing; because its force lies in this, that He is on that throne till His enemies are put under Him, and consequently the church is here, and our dispensation continues: whereas in the other case, the church would be gone before what the writer calls the end of our dispensation on His rising up. If He has risen up before He receives the church, there is some interval passed over in the psalm: so that the argument as to the instantaneous closing is false in that case also. In either case the using it as a proof of exact synchronism is good for nothing.

No: the psalm speaks at length of the Jewish part of the subject, to wit, the rod of power in Zion - the Messiah part. * See the comparison, Hebrews 10: 11, 12. It states in general terms Messiah's place till Jehovah does a certain act of authority, but leaves all open as to interval of time, and manner of accomplishment, by which Christ enters upon the earthly part of this power spoken of in the psalm. We know that, whatever be the manner of it, an immensely important fact takes place at least three years and a half before the establishment of Christ's power in Zion, namely, the destruction of Satan's heavenly power, or his casting out of heaven. I know that the writer seeks elsewhere to distinguish between his power in the air and his being in the presence of God: the former continuing after his casting out from the latter. But this is mere gratuitous statement: for in the passage which is interpreted in the latter way, he is cast down to the earth, and his place found no more in heaven.

21 If this be so, it is clear the Revelation treats of this peculiar time, a time yet future, when God is occupied with bringing in the First-begotten into the world (the habitable world), but before He is so brought in, up to chapter 19 where He is introduced."* If it be future, as the author states, and an acting of God which He has not yet begun at all, it cannot be our dispensation; because, otherwise, our dispensation would exist without what characterises it. It is not the world to come till after chapter 19, nor Psalm 110 after verse 2 of that psalm. It embraces a peculiar period, then, occupied with transitional events, from the time God is introducing the First-begotten till the time of His giving up the kingdom, including (but only in description, not historically) the time of the reign of the Son. It is the history of judgment, not of grace, though saints may be preserved in it and their security and joy celebrated. The church properly belongs to the time of patient grace, the acceptable time, the day of salvation.

{*Hence, perhaps, the resurrection is not spoken of in it, save as a recognised fact to enumerate those who have part in it, when the thrones are set, and judgment given to those on them. But, as the act of life-giving power, it is never historically mentioned.

"CHRIST IN HIS RELATION TO THE CHURCHES"

We are here arrived at a most important subject, where, if ever, we may find something of the spiritual and heavenly character of the church of God during this dispensation. But I would draw at once attention to the title - Christ's relation to the churches. Is that all? Has He no relation to the church? Is there nothing during thus dispensation of what is special in Christ's relationship to the church? This book "especially refers to the period during which Christ is hidden with God" - "the church being a body chosen out of the nations and separated to God." The church, then, is spoken of as regards this period. "We might expect in a book treating of this period [though all the actings of God spoken of in it are, according to the author, future] that His excellent relation to such a body would be distinctly marked." Now let the reader examine this chapter, and say what this excellent relation is? or see whether he finds nothing about it at all. The very title betrays the fact, and what is in the writer's mind. It is, "Christ in His relation to the churches," not to the church.

22 "Accordingly" (page 15), "the very first chapter reveals Christ in His relation to the churches." His excellent relation to the church during the period He is hidden with God is His walking in judgment in the midst of the churches. There it is His excellent relation is "distinctly marked." Nor can there be any doubt of its being the full object of the writer's contemplation; for it is said, "It is a kingdom set to confess Him thus - to own union with Him in glory, and seek likeness to Him in suffering obedience here." And all His excellent relation to such a body (a kingdom) is that He is walking in the midst of the candlesticks of gold. In respect to "union with Him in glory," this is all which "His excellent relation to such a body" amounts to - that by which it is "distinctly marked."

Let us come to some particulars, and we shall see the entire confusion of the statements in detail. The Revelation treats, we are told, of the period during which Christ is hidden with God. Hence His relation to the church would be marked. Its chief subject is the relation of the throne of God to the nations, but it has another object in relation to the churches; it reveals the present relation of Christ to them, but the Gentiles supreme and glorious, and the church suffering. This characterises our dispensation, and the period of which the Revelation treats.

But is it merely another object during this period? Why is it concealed that the period is distinguished, as well as the object? And therefore if this account of the churches reveals the present relation of Christ to them - the prophetic part, which treats of the Gentiles, is after the close of the present relation of Christ to the churches. The apostle is directed to write "the things which he had seen," "the things which are," and "the things which are after these." Now "the things which are" are the seven churches; and then the apostle is caught up to see the things which are "after these." So that "the things that are" are closed before the prophetic part begins; or else the things which come after certain others, whose history has been ended, are at the same time with them. Yet this is what the chapter leaves us to suppose.

23 Next, it is stated that "He hath made it a kingdom, even a priestly kingdom." It is never said, He has made "it" a kingdom. He has made us a kingdom, supposing the new reading right. And this makes all the difference; because it is then, not a sphere of government, but a term of personal dignity, just as priest is. And though this is sought to be eked out by the terms "a kingdom of priests, and a kingdom of kings," yet it is clearly a sphere of government; for it is added "His, and His only, to govern." And if so, there is no warrant to say "of kings"; because kingdom means a thing governed, not governing, according to the author himself. This is merely saving appearances, in order to avoid the idea of taking away the glory of the saints. In chapter 5 the term kings is applied to Israel. If the church be a kingdom in the midst of kingdoms, and that this is its present relation, surely we do not reign now, even if we be reigned over by Christ. And it is a mere delusion to confound Christ's reigning over us now (and therefore our being a kingdom), and our reigning with Him hereafter, as being expressed by the same word kingdom. It is when Christ's present relation to the churches will have quite closed, that we shall be kings in that sense, as reigning with Him.

Next, to make the church merely a kingdom lowers it altogether from the proper scriptural idea of His excellent relation to such a body. And what is meant here by such a body? "It is a kingdom in the midst of kingdoms." It is not, though the word body is used, His - Christ's - body. It is a kingdom which He governs which He orders by His own peculiar laws. It is true the author speaks of giving it life, but this only increases the confusion, and reduces life-giving union to the idea of a governed body. Accordingly (as we have seen) it is accomplished in relation to the churches among which He walks, which churches, we may further remark, exist no longer. "We cannot hear" the Lord's addresses "as churches, for churches have ceased to be." (Page 31.) All idea of the unity of the body of Christ as the state and portion of the church, as sitting in heavenly places in Him, is altogether lost. His excellent relation to such a body is to a kingdom governed upon earth, and that is all. Indeed more than all: for that which is addressed in the Revelation directly exists no more. It is in vain to say, that this is the way it is treated in the Revelation; because what is sought to be proved is, that the Revelation treats of our dispensation - the church dispensation. If it does not, and that the Revelation does not speak of our dispensation, of the church in its proper relation to Christ, but merely of churches as once existing, but which exist no longer, and of certain prophetic subjects which come after churches have ceased to exist, then the whole system falls which makes it treat of the church dispensation, and places us in its prophetic statements. If it do treat of it, then, I repeat, the writer lowers the distinct marking of Christ's excellent relation to such a body, to churches, and to the government of a kingdom in the midst of kingdoms, setting aside the proper relation of the church to Christ.

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

J. N. Darby.

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But to proceed. It is alleged that candlesticks of gold lead to the candlestick of the tabernacle, and then, that "every thing that typified the person or attributes of Christ, as seen in heaven, was of gold." That the gold may shew that the candlesticks or churches are viewed in a divine or heavenly character, may be very true. But it is not Christ's Person, or attributes, which are seen here, nor is He seen in heaven. The Spirit speaks of churches, and of Christ upon earth walking amongst them. Lights in the holy place was not the proper place of churches, but lights in the world, holding forth the word of life, presenting divine excellency among men. But John turned, and saw seven golden candlesticks. He did not see the sanctuary, nor candlesticks in it. To say he was for a season withdrawn from the sphere of mere human thought and action is merely confounding with words. Of course he was, when he had a vision; but he was in the isle called Patmos, and turned, and saw the candlesticks. Afterwards, "after these things," he is taken out of the sphere of earth, and it is said to him "Come up hither"; but this he saw on earth - a vision no doubt; but John was not yet for a season out of earthly connection, unless the isle called Patmos be so. There was no hidden and separated sanctuary, no secret holy place. All this statement is merely added and contrary to the statements of the chapter. That he saw them in vision, according to the abstract or divine idea, of what they should be, or were, according to that idea, and not in the ordinary exercise of apostolic care, is quite true; but the vision was not what it is represented here to be. Moreover, Christ is seen with a golden girdle, it is true; but His feet were like fine brass, not of gold, which is stated to be His heavenly character. The author states that He walked among the candlesticks, not the churches; but it is explained by the word itself, that the candlesticks were the churches.

25 And if He was walking among the candlesticks judging, it was clear it was not the candlesticks as the divine type of what they were in God's mind that He would judge. The candlesticks were God's idea of them. The report is of things that are - what man had actually made of them here below. Christ judicially brought what the Spirit saw to bear on what man had produced. I would only add that, while the judgment was priestly as well as divine, yet I do not (whatever His capacity to give) find grace in anything characterise His dealings here - i.e., His activity in priestly grace: for patience in judgment is grace. But the next chapter will give us further matter on what is most important in thus.

"SEVEN CANDLESTICKS OF GOLD."

They instruct us "respecting the order of the Gentile churches." "When the Lord Jesus was personally on earth, the church was not yet ordered," etc. - nor (I apprehend) built, nor the foundation laid. That in the purpose of God the disciples were to be of it is true. That they had life as all saints have it true too.* But to say that the church was not ordered according to the form which He intended it to assume among men - that He was collecting, not arranging the materials, preparing the living stones, not building them together; is not a scriptural representation of the matter. It puts Christ's death, Christ's resurrection, the breaking down of the middle wall of partition, the presence of the Holy Ghost as the power of unity, the assertion that if He did not die He would abide alone, that He was not sent but to the lost sheep of the house of Israel - all that is stated in Scripture of the church - entirely aside. He died to gather together into one the children of God which were scattered abroad. Without His death, and the presence of the Holy Ghost, this could not be. Till His death He would have set aside without warrant God's order in abandoning Israel for another body. The first husband, the law, was not dead, and Christ came in His infinite grace under it. Its curse was not borne yet. Nothing that could set aside Israel, or set up the church, was done - not the first foundation stone laid. It was not mere ordering. He had not done the work on which it was to be built. Nor was He collecting materials for it, though they were formed into it afterwards. In God's counsels so it was to be; but He could not act publicly about it, till He was rejected and crucified. On what should the church be based? Nor could He teach His death even to His disciples, but as His rejection by His own nation and delivery to the Gentiles.

{*There is a very deeply and fundamentally false principle running through all the author's reasonings on this point. I mean this, that, if life be there, inasmuch as it is always of God, or divine life, it is always essentially the same, whatever official distinctions there may be as to dispensation. Now, as to the possession of life by man, it must be holy in the principle of its nature, obedient, and have God for its object. So far, it must be fundamentally the same. But this makes man the end and essential object of all this. Then these things, man having life, may be termed "official" destinations (though, even so, it is most sad to say that those things by which God acts peculiarly on His saints are mere official differences). I do not think a spiritual holy mind that loves Christ can help being shocked at being told that that possession of the Comforter, which made it expedient that Christ should go away - which guides him into all truth - gives him communion with the Father and the Son - which is an unction by which he knows all things, the things freely given to him of God, yea, the deep things of God - which enables him to cry, Abba, Father - by which the love of God is shed abroad in his heart, and by which he knows that he is one with Christ, in Him, and He in him - that all this is a mere official distinction.

26 But the truth is, this principle shuts God out of the matter, in making the difference as to man the end. These differences of dispensation are the displays of God's glory; and therefore of all importance, and most essential, because a positive part of His glory. The law maintained His majesty, and title to claim obedience, as the gospel displayed His grace, and gave the obedience of a child. To say that the breaking down the middle wall of partition, and the accomplishment of the glorious work by which it was effected produced only an official difference, because man had life, and man was forgiven, or forborne with in view of it, is to say that the display of God's glory was an unessential thing: the display of all His glorious wisdom, power, and love, in that mighty work which stands alone in heaven and earth, the object of angels' research. Was it unessential to them, who found scarce even an official difference, though doubtless it affected their position, to see Him who had created them, nailed to the tree in that mighty and solitary hour which stands aloof from all before and after? Let us only remember that dispensations are the necessary displays of God's glory, and we shall soon feel where we are brought by what makes mere official difference out of them.

Besides, the difference is very great indeed as to man. It is everything as to his present affections, as to his life. Because God puts forth power, power too which works in man through faith, according to the display He makes of Himself. And therefore the whole life, in its working, in its recognition of God, is formed on this dispensational display. And this is the field of responsibility too. Thus, if God reveals Himself to Abraham as Almighty, Abraham is to live and walk in the power of that name. And so of the promises given to him. Israel is to dwell in the land as the redeemed people of the Lord - their affections, ways, responsibility, and happiness flowing from what God was to them as having placed them there. So to us - the presence of the Holy Ghost Himself being the great distinguishing fact, with the knowledge He affords. Because all this is what faith ought to act upon, and the life which we live in the flesh we live by faith, for the just shall live by faith. Hence the Lord does not hesitate to say, This is life eternal, to know Thee, the only true God, and Jesus Christ whom Thou hast sent. That could not have been the life of those before. Had they then not life? Nay, but it could not be stated in that way - their life was not that; and to undo these differences is to make a life without affections, character, responsibility, in a word, without faith. You cannot do it; for to us to believe is to live. The more you succeed in levelling them to one thing, the more you succeed in stifling divine affections, and active human responsibility (destroying, as far as may be, divine communion, and frustrating divine grace), the more the glory and energy of faith is null, and hence God's glory in us.

27 There is another point connected with this, that I would not leave untouched: - namely, that making a difference of position in glory is setting aside the value of Christ's blood, and making our place on high depend on something else. Now I meet this difficulty in the face. And I say there is a difference in glory; and that difference does not depend on the precious blood of Christ; and that to say that it does, takes away its value from that blood. Difference there is. The Saviour recognises the setting on His right hand and on His left; and many other passages prove it. Now, if this depend on the blood of Christ, this would attribute a various value to it, making it uncertain and imperfect in the extent of its efficacy. The blood of the Lamb gives to all their sole title to be in the glory, and gives to all an equal and perfect justification from sin; and therefore in its effect, there can be no difference. To suppose a difference is to call in question the completeness of its efficacy. But there is a difference. And this (while the title to be in the glory is for all in the blood) depends therefore on something else. It is, in the accomplishment of the counsels of God the Father, given to those for whom it is prepared; and given (though man is not in the least the judge of that labour, and there are first that shall be last, and last first) according to the working and energy of the Spirit of God, and faithfulness through grace in service. God does what He will with His own. Still we know that in doing so He displays what He is, and is consistent with Himself; and position and reward answer to the sovereignty of God, which has given us a position, and the operation of the Spirit by which we have walked in it. It is the sovereignty of God we know from the Lord's answer to the sons of Zebedee, and the parable in Matthew 20. It is the fruit of labour, as we know from 1 Corinthians 3: 8; the parables (Luke 19 and Matthew 25); 1 Thessalonians 2: 19, 20; 2 John 8. I suppose it will not be questioned that this work is through the efficacious operation of the Spirit of God. Suppose, now, the Lord chose to put the Old Testament saints in the position of the four living creatures, and the New Testament saints in that of the crowned elders, both of whom are said to sing the song of the redeemed together; what is there contrary to principle in this? I am not here at all affirming it is so; but enquiring whether there is anything a priori to condemn it. I see nothing at all It is quite clear that the saints on earth during the millennium are redeemed by blood, and yet as to glory much farther off than the crowned elders. Why in this administration of glory may there not be intermediate positions?}

28 Nor is it ever said that they were quickened with heavenly life: unless we use it in the vague sense, that everything that is from above is heavenly. But it is never said, unless we cite the passage, "Born again," as from above (Greek, anothen), which I do not believe. That the divine life came from above, I do not doubt. That it was properly heavenly is never said in Scripture. Further, it is entirely unscriptural and very evilly ambiguous to speak of "everlasting union with Him who was 'the new thing' in the earth"; because Christ says, "except a corn of wheat fall into the ground and die, it abideth alone." Scripture never speaks of union with Christ while on earth. Never. It always speaks of union with an exalted Head.

And it is evident to me, that when Christ breathed on them after His resurrection, He conveyed an accession of living power. The second Adam is a life-giving Spirit; and as God breathed into man's nostrils the breath of life, so here Christ breathes upon them - does not send down the Holy Ghost from heaven so that they should be the habitation of God through the Spirit; but He does what He never did before His resurrection. But I have no doubt that this was life more abundantly. The Spirit of life in Christ Jesus it is that has made us free from the law of sin and death. He quickened Lazarus, but it was not a question of his soul, but victory over death by power, in answer to His cry to the Father, though He L was in living power then the resurrection and the life. But His resurrection was another thing. It was according to the power of an endless life; and this was not Lazarus's case. We are quickened together with Him; and this is so true, that, notwithstanding Lazarus and other persons raised to life during the period recorded in the Old Testament, He is the first-fruits of them that slept. All these cases belonged to, and were brought to pass in, the old thing, through the power of God in it.

29 If man had not been in the state he really was, totally and fundamentally corrupt, so that atonement was absolutely necessary, there was power, living power in Him (the Father had given Him to have life in Himself - in Him was life) to restore all. But as Adam was not in fact the head of the race till fallen and in sin; so Christ is not a corporate Head till He has wrought out righteousness, and we can be made it in Him, and then we belong to the new creation. Whereas, divine and perfect as He was, He, supposing He was the new thing, was come into, and dealing with, the old - God's last dealing, we may say with it (save a peculiar special intervention with Israel), and therefore abode alone till the foundation was laid of the new thing, the new creation, in His death, by which He passed out of and closed the old, and His resurrection, by which He began in power the new, breaking the bands of Satan who had conquered in the old, in his last stronghold - strong by God's judgment. And hence when, in instructing us what the church is, the apostle speaks of the new creation, He speaks of our being risen and quickened together with Christ, and set in heavenly places in Him, the middle wall of partition being broken down to make both one, making peace, and to present both in one body by the cross: that is, He speaks exactly in the opposite way to the writer of the "Thoughts."

Accordingly, it is a serious thing to make the death of Christ necessary only to the ordering of the church, and not to its founding and existence; and to make Christ, alive in the earth before that solemn, and in the literal sense of the word, all-important act, the centre of union, when the apostle says it could not be till after - nay, when Christ says that He abode alone till then. It has been urged, and rightly urged, that incarnation was not union. But the Lord affirms further, there could not be union without death. He was to die to gather. We are baptised into one body. That life was communicated I fully recognise; but I do not see that this is necessarily union in the sense of forming the body, which is everything as regards the church. I find it distinguished from heavenly things, in Christ's conversation with Nicodemus. He had spoken of earthly things, when speaking of regeneration. For the Jews, taking earthly things of God, must be regenerate. But with this He contrasts the heavenly things, and, when He mentions these, states to Nicodemus, that the Son of man must be lifted up.

30 That God forgave from Adam's sin downward in respect of the cross is plain, and stated in Romans 3: 25; and that He communicated life to the old saints I do not doubt - eternal life. It is too clear to me to reason on it here, for without it none shall see nor enter the kingdom of God. But Christ is never spoken of as the Head of the body, the church united to Him, until He was Himself exalted to the right hand of God, and had accomplished the work which made the church's whole place before God. It was not therefore merely arranging the church's form that was in question; it was doing the work which could give it a place before God, lay the foundation for its existence, and make the peace, reconciling Jew and Gentile into one body unto God by the cross. Is this rightly treated in this passage of the writer? Does he speak of it as the Scriptures speak of it in any one single place? He has quoted none - not one. It is pure assertion, and assertion entirely different from, and opposite to, Paul's statements in the Ephesians, and indeed in all his epistles.

The next paragraph (page 22) introduces fresh confusion The union of the church with Christ as sitting in heavenly places is totally shut out. We have it gathered, but not ordered, during Christ's life; and visible on earth from Pentecost. But all Paul's statements in his epistles are passed over altogether, and what is spoken of as the church constituted turns out only to be a particular church on earth, with a difference of metropolitan power, but all the churches of God are essentially alike. Thus the church is silently dropped into churches, and the whole idea of union and unity entirely set aside, and the church and churches confounded (the church being after all the church at Jerusalem, which had essential resemblance to all the churches of God - only that at Jerusalem had singular dignity pertaining to it alone). I know not how Christians will estimate this dealing with the existence and privileges of "the church," the pillar and ground of the truth, the body and fulness of Him who filleth all in all. But they will do well to consider, if they have ever received any comfort or spiritual blessing and power from Paul's epistles on this subject, what becomes of it in these statements. It is very clear that what filled the mind of the apostle, what the Spirit there expatiates on, has no place in them at all. The church may be a visible body on earth, gathered though not ordered before Christ's death, equivalent to churches; but in heavenly places one body, it is not known here. I will add elsewhere a word as to its standing, hopes, and laws; for the present, briefly as to its order. It was metropolitan - all that could be called the church, for it was constituted at Jerusalem; but "the church at Jerusalem was . . . the centre of light and control." And what makes this more remarkable is, that we are told that one candlestick would have fitly represented it, as it actually does in Scripture "represent Jerusalem when she shall nationally assume her metropolitan position in the millennial earth," thus bringing down the church, as far as possibly can be, to the position of Jerusalem on earth in the latter day. "The appropriate emblem" for the one "is the character of the symbol employed to represent" the other.

31 We are told, accordingly, that "when the church at Antioch was in difficulty, it sends to Jerusalem for direction, and receives an authoritative reply." "This then was a relation that could not be fitly symbolised by two candlesticks unconnected, equal and alike."

"But when Jerusalem had rejected the testimony of the church, Paul was raised up to carry the truth among the Gentiles - he established a new order among the churches which he gathered. This order was not metropolitan."

Would it be believed, from this statement, that the difficulty at Antioch arose from teachers come from Judea years after the raising up of Paul; and that it was Paul and Barnabas that went up from Antioch, after the metropolitan order had been dropped accordingly in extensive regions; and, moreover, that they went up to the apostles and elders about this question - that the apostles and elders came together to consider it, though the letter is written in the name of all; and that Paul moreover delivers the decrees in those churches which were not in this metropolitan order at all, but independent one of another? That there was a blessed effort to maintain unity between the scenes of Paul's labours and the Jewish churches, when trouble had broken out at Antioch (where the church had been planted by the scattering of the Jerusalem church, and the starting point of the independent ministry of Paul)? is most true. But the facts and the dates shew that, however strictly it may have been a mother church, this affair, and the distinction of Paul, is all mis-stated. Furthermore, the presence of the apostles was metropolitan, and, so long as earth remained something, Jerusalem did too. But all this was after the scattering of the Jewish church, except the apostles, on Jerusalem's rejecting the testimony. The order was, in a certain sense, metropolitan,* because of Jerusalem and because of the apostles.

{*That is, Jewish in form, having an earthly centre in Jerusalem - just the statement which has been so animadverted upon as applied to the Pentecostal Church.}

32 But a more serious question connects itself with this - the new order of the apostle Paul. The evident object here is, to shew that the teaching of Paul was the same; his order not unity, but independency; that unity was the metropolitan system, which ended with Jerusalem's rejection of the testimony of the church there - only there was a moral unity preserved by Christ Himself walking amongst them, so that "the saint journeying found the same thing in each place, and the world could then take notice of it. They knew that in the several Gentile cities there were those gathered together who, in faith, and doctrine, and manners, were emphatically one. The whole of the Gentile churches, though locally separated, together constituted the one church of the living God, and as such were known and recognised among men." I pray the reader to read this statement over again, and to say, is this really so? Is it Paul's statement of the unity of the church? And the writer is speaking of Paul's work and teaching. It is just nothing more nor less than modern independency setting aside all Paul's doctrine on the whole subject. We will compare them.

Paul "preached the same gospel; but He established a new order among the churches which he gathered. This order was not metropolitan. Seven Gentiles churches are represented by seven candlesticks of gold, separate one from another - all equal - all alike; connected by no visible bond, neither revolving round any common centre. They were independent one of another," etc.

It is very evident that this is to meet the statement made by other brethren, that while Paul preached the same gospel as to salvation - of which no one of course entertains any doubt - he was at the same time specially employed of the Lord to bring out the unity of the church as sitting in heavenly places in Christ, the seven churches having been considered as the history rather of the decline of the churches, the actual historical state in which John found them, but selected by the Holy Ghost as affording morally a sample of Christ's dealings with "the churches," and by many as an outline of the church's history in general, the prophetic part of the book coming "after these things."

33 In opposition to the idea of Paul's peculiarly bringing out the heavenly unity of the church, he is stated (the italics are the writer's of the "Thoughts") to have preached the same gospel; and while metropolitan unity existed before on earth, Paul set up independent churches. I have already remarked that heavenly unity is entirely left out here.

The seven churches of the Apocalypse are adduced as proofs of Paul's work. Doubtless he had been the means of founding many of them, though not all; but their then state was no part of Paul's preaching. It is not Paul who presents to us seven distinct churches, all equal, all alike, or any other churches whatever in this state; it is John, and that when they had ceased to be under Paul's care. That local churches existed no one doubts (i.e., local assemblies of God); but there is no teaching of the apostle Paul on the subject. The fact of their existence is on record.

This is his teaching.

"For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances, for to make in himself of twain one new man, so making peace; and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby," etc.

"Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord; in whom ye also are builded together for an habitation of God through the Spirit."

Again, "How that by revelation he made known unto me the mystery . . . which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; that the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel." "And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God . . . to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus." Having prayed then to Him that is able to do exceeding abundantly above all that we ask or think, according to His power that worketh in us, to Him be glory in the church by Christ Jesus, we have, "There is one body, and one Spirit, even as ye are called in one hope of your calling." "He ascended up on high, and gave gifts unto men." "And he gave some, apostles, etc.; till we all come in the unity of the faith, etc . . . . but speaking the truth in love, may grow up into him in all things, which is the head, even Christ; from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, to the edifying of itself in love." And again, "Christ also loved the church and gave himself for it . . . for we are members of his body, of his flesh, and of his bones."

34 Again, 1 Corinthians 12: 12, "For as the body is one and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptised into one body, whether we be Jews or Gentiles, bond or free," etc.

Romans 12: 4, "For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another." Now, I would ask, after these quotations, is not the statement made by the author of Paul's teaching a concealment of that which is peculiarly his, all being reduced to earth - Jewish metropolitanism, and a new order of independent churches, established by Paul? That Samaria, and afterwards Antioch, and all the Gentile churches planted by Paul, were maintained in unity by the circumstances which occurred we have seen. But is not the object of his special teaching unity, and not independency? That there were assemblies of God in each town is admitted on all hands. That they acted locally, according to need, no one denies. But where is this doctrine of independency alluded to by the apostle? Is not in fact the unity of the whole body, acting by joints and bands, and its several members, the peculiar topic of the apostle s teaching on this subject? Is there no unity but metropolitan unity, or is it a mere unity, as "in faith, and doctrine, and manners, emphatically one"? Does this truly represent what Paul's teaching was? And now note the character of this unity. It was founded on Christ's death; by this the middle wall of partition was broken down, that He should make both one, making in Himself of twain one new man. The existence of the unity of which the apostle speaks was based on this.*

{*Note also, in this contrast of Jews and Gentiles, the patriarchal and antediluvian saints do not come into contemplation at all - only the twain, Jews and Gentiles. It is not an introduction into some old thing (this is treated of in Romans 11; the church condition being finished, chapter 8, and the Jews taken up); it is to make of twain one new man.

I take the opportunity here of remarking, what might have been introduced earlier, that the writer much insists on Christ being the new thing in the earth while alive down here. That it was a new thing to have a man without sin in His nature is true, and equally so for the blessed God to be manifest in the flesh. But, as regards us, He was still taking His place with the old thing, made of a woman, made under the law, made like to His brethren in all things; Hebrews 2. As far as man's connection with it went, it was His coming into the midst of the old thing, and not associating man with Him as the head of the new. I suppose that the author refers to the expression in Jeremiah, "For the Lord shall create a new thing in the earth, a woman shall compass a man." But supposing this applied to Christ's birth, Christ would not be the new thing, but His birth of a virgin, which was a new thing. It was the woman's compassing a man which was the new thing created in the earth, not what Christ was; to which the words could not apply. But further, I have never seen the least satisfactory proof that the words apply even to the miraculous birth of Christ: and I doubt if compassing a man has any such a sense, or could have it. At any rate, He is not the new thing here spoken of. Nor is Christ incarnate ever called the new thing. Nor is Christ ever said to be the new creature. I doubt much that it is scriptural, either as an expression, or an idea. Upon this expression of "the new thing" a vast edifice of doctrine is built by the author. He should first shew some scripture for it.}

35 It was now that to the principalities and powers in heavenly places was to be known by the church the manifold wisdom of God; other things had shewn other wisdom, this a new kind. But this wisdom, now made known to principalities and powers by the church was the subject of the eternal purpose of God - this church now based on the death of Christ, and formed by the Holy Ghost.

36 This unity, as it was based on the death of Christ, so also was formed by the Holy Ghost. There was one body, and one Spirit. By one Spirit they were baptised into one body - so much so that from Christ the Head by various joints and bands the whole body fitly joined together, according to the effectual working in the measure of every part, maketh increase of the body to the edifying of itself in love." For even as the many members of the human body make one body, so was Christ. So that we, being many, are one body in Christ, having gifts according as God has dealt to every man the measure of faith.

"But all these worketh - that one and the selfsame Spirit, dividing to every man severally as he will. For as the body is one, etc., so also is Christ. For by one Spirit are we all baptised into one body." Is this the doctrine conveyed by the statement that, on the cessation of the unity of metropolitan order because of the rejection of the church by Jerusalem, Paul established churches independent one of another? Or is the unity of the church based on Christ's death and formed by the Spirit (so as to be a witness even to principalities and powers in heavenly places of the manifold wisdom of God, by what now took place) that which the apostle most peculiarly sets forth?

Nor even did union of faith, doctrine, and manners, however emphatic, make this. It was corporate unity, a body. It had its joints and bands and members by the one power of the Holy Ghost working in a whole. To what, or to which of these independent churches, did Paul belong? Or were the other twelve who were in none of Paul's establishing, not of the body? and the prophets - were they set in a church, or in the church? Or any other gifts? See 1 Corinthians 12: 28-30.

No one who has taken the pains to examine Scripture can doubt that the whole statement of the author, whether we refer to the facts he mentions or to the doctrine he omits, is quite different from Scripture. According to the author, the case of Antioch is a proof of metropolitan order: which passing away, Paul is raised up to establish independent churches. Whereas it is Paul himself who goes up to Jerusalem about the case at Antioch and carries the decrees to all the churches, which he had then established. On the other hand, the great point on which the apostle insists as to this is the unity of the body, formed by the Holy Ghost on the breaking down of the middle wall of partition by the death of Christ, so that principalities and powers might learn a new kind of wisdom of God. The Lord give us at least whom it so much concerns, who are the objects of it, to learn and value this new kind of wisdom!

37 There are yet a few remarks to make on this part of the subject. In page 26 the author, in insisting on the unity of the church of God, presents the unity of the saints in each city as that of which he has to treat. "This is the only pattern for the Gentile churches. That they have long since ceased to answer to it is plain." And this he holds so strongly that he says, page 31 [2nd. ed., 39], "I scarcely need repeat that it is idle, and indeed sinful, to pretend to a church standing when unity has ceased to exist; and unity has ceased to exist, for it is neither found locally nor generally." Now if this be so, then has Christ's relationship to the church ceased to exist: for that with which He was in relationship, according to this system, does not exist at all: individuals may hear the message but that is all. Nor is this mere inference. We read (pages 14, 15), "But the church, being a body chosen out of the nations, and separated to God, was placed under the immediate government of Christ." "He hath made it a kingdom," etc. "It is set to our union with Him in glory," etc. "We might expect therefore in such a book as the Revelation, which especially refers to the period during which Christ is hidden with God, that His excellent relation to such a body would be distinctly marked. Accordingly the very first chapter reveals Christ in His relation to the churches."

But then His excellent relation to such a body, to the church separated to God out of the nations, is entirely gone, for there are no churches to be in relation to. Just see where this system leads; and that because the very idea given of the church by the apostle is wholly rejected. Paul has set up independent churches; the churches have ceased to exist; and therefore the relationship of Christ to the church, in which it is set to own union with Him, is gone. And yet this is the relationship which belonged to the whole period of Psalm 110, and the body He was able to maintain in its right relation to God. It would be a sin to suppose the existence of that with which the relationship was established: for the relation to the churches is the amount of His relationship to the body. I feel it useless to pursue the consequences of thus rejecting Paul's statements as to the church, as in pages 28, 29. The true church position, the test of true churchship, has no kind of connection with the unity of the body and its members.

38 I have only to observe as to the church of Ephesus that the remark in the note, and given even in notes of quotation, "among the seven, where it is now standing in my secret sanctuary," is just the imagination of the author. It is an address to the angel of the church at Ephesus (to be sent as a written epistle to that church), threatening to come to it - a word which certainly does not give the idea of referring to what was in His secret sanctuary. Was it there He was to come? And when He says "thee" to the church, was it addressed at Ephesus or in the sanctuary? The reader may refer to the note (page 30), and see if I have in any way overstated the author's view in this important point. Catholic unity is thus described. "They [the churches] were together separated, had a common calling and service, were alike one to another, were nourished and ordered by the same hand. This was catholic unity." Let this be compared with Ephesians 4; 1 Corinthians 12, or Romans 12, where, note, the apostle is speaking of one body by the operations of the Holy Ghost on earth acting in these members, and increasing and edifying itself in love thereby. It will then soon be seen where, and what, is the fundamental difference between the author and the apostle. I do not enquire as to the consequences of this. The perusal of these chapters will soon lead the reader to see its bearing on gifts, the exercise of them in different localities as by members of the body of Christ, the ministry, and other accessory questions. I enquire into the scriptural justness here, not the consequences.

Some remarks are called for on the notes. I shall be forgiven for expressing here how painful a task I feel it, to pursue the unceasing rashness and recklessness of assertion which characterises this work. But all of these assertions have an object, and bear on some part of the system maintained, or seek to discredit silently what has been advanced by others. Thus the character of servants has been adduced, as shewing that this book stands on a different ground of communication from the Holy Ghost's communications in the church, as to those things which are received and understood by that unction from the Holy One, by which the infants in Christ knew all things - the Father's communications to the children. This is admitted: indeed the fact cannot be denied. But still the effect must be done away; and we are told that "it is important to observe how continually the name 'Jesus' is used throughout this book. No Jewish confession of Messiah, as about to come; nothing, in short, but the Spirit, giving communion with the Father and His Son, would entitle any to be regarded as servants of Jesus. The place and character of John marks that of those who are considered witnesses to Jesus throughout this book." The object of this is to shew that the testimony throughout this book is a Christian testimony, such as John's own testimony was in his own place and character. This is a pure assumption, and an assertion without any proof whatever. "The place and character of John marks that of those who are considered witnesses to Jesus throughout this book." To this statement we may assent or not according to our own judgment; for no proof is given but one, namely, that the author says so. It would be unwise to reject it for this reason, but equally unwise to receive it. And when he says "considered witnesses" - considered by whom?

39 First, no one is called a servant of Jesus in this book but John himself, in the church of Thyatira the saints in general, and the angel who declares himself John's fellow-servant. So that this book would prove nothing, save so far as the angel being called a fellow-servant goes, if it be of Jesus (as is to be supposed, as he is speaking to John, who is called Jesus's servant here); and in that case the author's assertion would be unfounded, for an angel does not answer the description which, according to him, alone entitles any one to be so designated. But, leaving this aside, which would contradict his statement, the statement itself thus becomes immaterial, though so carefully stated in italics. For an apostle and the saints in a church are stated to be Christ's servants, which I suppose no one doubts, who has read the New Testament. But this proves nothing as to no one else being called so. The angel's account of himself goes to disprove it. The aim is to prove that the witnesses must be all of them such, and that therefore the Revelation speaks of the church. But the angel (fellow-servant of John) is sent by Jesus to witness or testify these things in the churches; so that it does not seem an exclusive idea.

But there is a further difficulty. "The Angel," in chapter 11, who will not be denied, I suppose, to be the Lord Jesus (in chapter 10, indeed, the author treats it so, and very justly) - the Angel endows His two witnesses. But at this time, according to the author (page 124), Christianity is withdrawn from Jerusalem; and a new and different testimony is raised up, which speaks of Jesus as Son of God rejected, and declares it too late for present acceptance, and the joy of faith by the Holy Ghost. So that we see witnesses to Jesus and His witnesses, and those the most fully and prominently spoken of in the book, who are not, according to the author in his remarks in page 124 and elsewhere, what, for general purposes, he says they must be, in page 33.

40 In result, no one is called in the prophetic part of the book* (and that is the question) servant of Jesus but an "angel"; and "His [Christ's] witnesses" is applied to those who bear testimony to Him when Christianity is not there at all. By the statement of these facts we find that the assertions of the author are not only unsustained, but totally unfounded. The fallacy of his argument (and I beg the reader to remember that no scriptural proof is attempted; it is a mere abstract assertion) - the fallacy, I say, is this that, because one placed in a blessed and heavenly situation acts, and is addressed in a lower place, therefore all addressed in that lower place must be in the higher. The same fallacy as if I should say, Every man is an animal; therefore every animal must be a man. Let no one say that servants of Jesus** must be sons of God. The statement is not true. And none are called servants of Jesus who are subjects of the prophecy. But John is said to bear witness: therefore every witness must be in the same place as John. Why so? We have seen, on the author's own shewing, that they are not. My son becomes my servant: is therefore, necessarily, every one of my servants a son? Christ is the faithful Witness. Is therefore every witness to Christ in the same position, or spoken of on the ground of Christ's position in the throne? There is no scripture statement, and the argument is good for nothing; and it supposes, moreover, a fact (i.e., that some are called servants of Jesus) which is not the case.

{*None at all but the then Christians (Rev. 1: 1) twice (and chap. 2: 20); though I see no reason whatever to confine it to them.}

{**In the close of Psalm 102 the millennial Jewish saints are called His servants - those who are clearly not the church in its present standing.}

But let us enquire what Scripture does afford us on this point. First: Were the disciples during the life-time of Jesus servants of Jesus? It is to be supposed they were, since He says, "Henceforth I call you not servants, I have called you friends." Yet they were not in the condition the author supposes necessary. Remark the things contrasted. Jewish confession of Messiah as about to come - nothing in short but the Spirit giving communion with the Father and the Son. Now the disciples of Jesus during His life were in neither of these conditions. They had not the Spirit giving communion with the Father and the Son; and they went much farther than a Jewish confession of a Messiah about to come. The same may be applied to the two witnesses. On the author's own shewing they have not the Spirit in this way (page 124); and yet they go far beyond a Jewish confession of Messiah, as about to come. "They will be able to speak of . . . the Son of God slain and hanged upon a tree - of the message of forgiveness through His blood despised, and now withdrawn - of the day of His glory with all its judgments being nigh, even at the doors." So that the author's division is altogether a false one. He leaves out exactly the point in question. It is contradicted by himself; for he introduces elsewhere a class of confession which is neither one nor other of those he gives here; and hence the argument drawn from it as to the character of the witnesses of or to Jesus in the Revelation is disproved by his own statements.

41 Further: "The place and character of John marks that of those who are considered witnesses to Jesus throughout this book." In what place and character? - an apostle? No. He is not considered in this character here. The vessel of the Holy Ghost was to know things in the way of gift by his union with the Head. "It may seem strange," says the author, "We should be instructed through an angel." "If the truth communicated had pertained to the family, as such, it would not so have been." What place and character does John then hold here? "Paul and John were not instructed through angels in feeding and ordering the churches. But, since the subject of the Revelation is God on the throne of His government in His relation to the nations, John, and the church as represented by him, are placed in a comparative distance." Now, how is the church represented by him? He has the place of a prophet. How can he thus represent the church? Where is a word or a thought about his representing the church? or how does one addressing the church represent the church? This is a mere unfounded statement of the author to bring in the church into this condition, in order to prove that the church is found in it in the Revelation But it is, as all these statements are, absolutely without proof, or an appearance of reason for the statement. When the church is seen or speaks in this book, it is always quite in another position. But let that pass. John is not in the apostolic place or character, and the truth communicated does not pertain to the family as such. Which, let the reader remark. "At present the Holy Spirit does not give the power of fellowship with God in the glory of His government." John is placed in a comparative distance.

42 This then is the place and character of the witnesses in the book: not the proper Christian or church place at all; not with the communion of the Holy Ghost sent down from heaven. Indeed, as I have stated, the church is always seen elsewhere when it is seen in this book. And so we shall find it stated. Not that Christians were not witnesses to Jesus - clearly they are, or ought to be; but that is not the character of the witness or testimony here. And the book clearly asserts that there is another kind of witness or testimony to Jesus - the testimony found in this book; which is not by the Holy Ghost sent down for fellowship and communion, or "communications pertaining to the family," but which nevertheless constitutes persons servants. "I am thy [John's] fellow servant," and John was the servant of Jesus, and a witness,* "and of thy brethren the prophets: for the testimony of Jesus is the Spirit of prophecy." This latter is what is called a reciprocal proposition, each member having the article; and therefore we are justified in reading it inversely: The Spirit of prophecy is the testimony of Jesus. Now here we get the declaration that this comparatively distant position, which is not for the communication of truth pertaining to the family as such, is nevertheless a testimony of Jesus. In Peter I get the Spirit of prophecy, while, of course, of just as much authority, contrasted with the gospel or church testimony which pertained to the family. The Spirit of Christ in the 1 prophets was testifying, i.e., witnessing beforehand, and r ministered things which are reported by them who have preached the gospel unto you with the Holy Ghost sent down from heaven. Into these things the angels desire to look; of these they are themselves the messengers, because they are not properly of the family, though everything belongs to it. A steward is for the estate: with the family concerns he has nothing to do, though the family have with the estate too. In a word, it is the Spirit of prophecy which characterises the witnesses in this book, and not John's own proper place as an apostle in the family; and therefore he speaks of himself only as in the kingdom and patience of Jesus Christ, and not as an apostle in the church. Christ Himself takes no character beyond what He was, or will be on earth, in His title in the address; namely, faithful Witness, First-begotten from the dead, and Prince of the kings of the earth. And the celebration of the church's association with Christ in heavenly places is in the mouth of others, and that in heaven. The opening response of the saints (chap. 1: 5, 6) and the closing desire of the bride (chap. 22: 17) associate the church down here with it. The character of the witnesses then throughout this book is not a church character, but a prophetic angelic character, which we find (in Peter) contrasted in its nature with the testimony of the Holy Ghost sent down from heaven.

{*This view of the character of testimony, i.e., not of the Holy Ghost in the church as such, but of the Spirit of prophecy, is much confirmed if we adopt (as all critical editions do, on, it would appear, the amplest evidence) the reading, "the testimony of Jesus Christ [concerning, or even] all things that he saw" - that is, omitting "and" before "all things." Revelation 1: 2.}

43 That all this was suited to a state of things when all was out, of course, is most sure. That it has served in a measure of application, so far as it could be said there were no churches on earth and that apostasy had come in, and that it will suit a time of more decided manifestation of their principles, is most true; and so far blessed is he that keeps the sayings of thus book in all this period. But it applies to no church condition, not to the family as such.

When the author says, "The church has not yet the seven Spirits of God" - where is it ever said it will?

When the author remarks how continually the name of Jesus is used throughout this book, the answer is, It is never used in the prophetic part of it, but in the expression of testimony, or witnesses of Jesus.* Chapter 12: 17: the dragon makes war with them. Babylon (chap. 17: 6) is drunk with the blood of the martyrs or witnesses of Jesus. Chapter 19: 10: "Thy brethren which have the testimony of Jesus; for the testimony of Jesus," etc. And it is remarkable that, in the introduction and close of the book, before and after the prophetic part where the name of Jesus is mentioned, it is always associated with this testimony; chap. 1: 2, 5, 9. Christ Himself even becomes, so to speak, a prophet revealing what God gave to Him.

{*We have seen the prophetic character of this, and hence the assertion (in that otherwise it might have been supposed unconnected with Him and His glory, and serve mere earthly and Jewish manifestation of divine power), "the Spirit of prophecy is the testimony of Jesus." Without thus, the church testimony might have been quite separated from the subsequent prophetic testimony, as if the latter were not of Jesus at all.}

44 As to witness to Jesus, it is clear that it does not in itself suppose a church state, or the Holy Ghost as sent down from heaven as the power of the church's unity: because John the baptist is spoken of expressly as bearing witness to Jesus See John 5: 30-39, in particular verse 36.

As to the assertion that this book "has the character and authority of other prophetic and apostolic writings," the authority is admitted clearly; but how the same character, if "the truth communicated did not pertain to the family as such"? Is that the character of the apostolic writings? Or is the character of the prophetic and apostolic writings the same? When the author says, "The command given to the churches* to observe the things written herein"; the answer is, There is no command given to the churches. I do not doubt that any one that reads and observes the things that are written therein will be blessed. I do not doubt that it is for the church. The whole word is for the church. Everything that was written aforetime was written for our learning. The question is, not whether we are to keep the things which by means of these revelations, may direct the saints (I do not doubt it), but whether the things prophesied of directly concern the church in its present state. Now as regards a great part of the book, it clearly does not: none of the latter chapters do. The very important revelations as to the two witnesses do not. And therefore to say that the command to the churches in this book supposes that the church is in the circumstances prophetically revealed, is not true of the whole, and the use made of the passage therefore is unfounded; for if actually untrue of a part, it may be untrue of all: and the deduction is unfounded which from the existence of the exhortation infers applicability to the church. The fallacy is the same here as elsewhere, as if there could be nothing but the church as such, and Israel's state after the church is gone. It is assuming the whole question; and, I have to repeat here, an assumption denied by the statements of the author as to the two witnesses. I admit that we are interested in the events predicted in a sense different from the Old Testament prophecies; because the Old Testament prophecies predict the consequence of Israel's conduct, and the Revelation, the consequences of the church's or Christendom's conduct, and God's ways in this respect. Thence any one on the stage of Christendom now is very directly interested in all its contents, and that in the most serious and solemn way. But this does not prove that the faithful church will be in the circumstances of which it is thus warned, though the warning be of the deepest interest to it. The warnings and revelations may be just the means of hindering our being there, while they may be a guide and support to them who find themselves in it. This is certain as regards the two witnesses for the last three years and a half; and therefore the use of the passage as made by the author is necessarily false.

{*The italics are the author's.}

45 Hence it could not be given, as he alleges it to be, as a command to the churches, because a very considerable part will not be fulfilled in the churches at all. Nay, according to the author, they no longer exist even now. Hence the Spirit of God has stated it in a general way, applicable when the apostle wrote, applicable now when there are no churches, and applicable when a new testimony shall be in the special place of testimony, when Christianity is withdrawn. "Blessed is he that readeth, and they that hear the words of this prophecy, and observe those things which are written therein; for the time is at hand." I have only to add this remark, that the present address and exhortation of John applies itself to those who were not in the circumstances; for he says, "Blessed are those that observe the things written therein"; and yet not as circumstances they were in, but on the contrary, because the time was at hand. That is, they were to anticipate the things revealed in it. I observe morally the things of a prophecy, not when the judgments prophesied are there. It is a revelation of future things to act on my conscience now. I do not mean that there may be no directions for saints when in them; there may be in particular cases. The Lord may say, as He has said elsewhere, "then do this," and "then do that"; but a blessing on the observation of the things in a prophecy while it remains prophecy (and this is the case here) is not conduct looked for in the circumstances prophesied, and therefore cannot prove that we are in them.

46 The statement of the author is not what is in the Scripture; and the argument founded on it is unsound. The comparison he makes is the oft repeated fallacy, which I have noticed, of stating an alternative which just leaves out the question.

What the author states about Christ is quite true. The passage speaks of Him who has been faithful, is risen, and will be manifestly glorified among men, but it says nothing about His being ascended, nothing of His being the Head of the body, nor as in the position in which He is connected with His body the church.

"Every eye shall see him" is opposed, I apprehend, to His being seen for testimony by chosen witnesses. I do not attach any importance to it, but it seems to me very clear that they also which pierced Him are exclusively the Jews; for I suppose the civilised Gentile nations would come under "every eye"; and, "they also which pierced him" refers to Zechariah 12 I agree that the wailing here must be distinguished from the true sorrow of the spared remnant - still as of the nation. They had pierced Him.

I do not understand what wailing against a person is. They are confounded at seeing Him, I apprehend; and wail about themselves. As to "this generation" (Matt. 24), it is clearly the Jewish unbelieving race: hence the tribes of the land wail. But what have the heathen to do with this generation in Matthew? But this by the by.

But at the close we have a statement which must detain us for a moment. "One object of the Revelation is to shew that, during the whole period previous to the appearing of the Lord, Israel remains unconverted." Which part of the Revelation treats of this? The author does not furnish the smallest iota of proof; and I humbly suspect his readers would be considerably embarrassed in finding out or naming in what this object of the Revelation appeared. Israel's tribes are once mentioned as being sealed in the perfect number of one hundred and forty-four thousand as servants of God in their foreheads. I do not know whether this will be alleged as a proof that they are not converted. It would be a singular one at any rate.

47 Now I would humbly suggest, notwithstanding the assertion of the author, that while the Revelation says nothing directly about it - I urge that it is a very bold thing to say without any proof, that one of its objects is to shew that Israel will not - yet, that other scriptures clearly shew that there is a remnant turned to God, really converted, before the Lord comes, though those that are left have not received deliverance and salvation. The Lord Jesus expressly says, "Ye shall not see me henceforth, until ye say, Blessed be he that cometh in the name of the Lord." Here we have a positive assertion of the Lord Jesus, that they will not see Him till they say, Blessed - till their heart be converted to receive Him. Again, Let any one read Isaiah 56, where Jewish blessings are promised, and yet it is only said "my salvation is near to come." Will it be said that persons of whom God says, that they choose the things that please Him, take hold of His covenant, that join themselves to the Lord to serve Him, and to love the name of the Lord, to be His servants - that God in this describes unconverted people? Again, Isaiah 65, 66, where a remnant is distinguished by the Lord as His servants. See chapter 65: 8-15, and 66: 5, 14, where there is a remnant very expressly distinguished even from others that are spared. And here I would remark in passing (what seems to me the key to all Isaiah) from chapter 40 to the end: it is this word servant. Israel was Jehovah's servant to be His witness. But Israel as in chapter 49 rejecting Jesus, He is the servant; and then the remnant at the close, who hear the Servant's voice, are themselves recognised as the servants to be blessed with Him in His earthly glory. They are thus described in chapter 51, and their progressive condition spoken of (chapter 51 to chap. 53: 12). Then the atoning work of the true Servant is brought out. Again, not to mention a multitude of other Psalms, see Psalm 80, where Israel, God with Israel, and Israel's blessings are spoken of. Yet here it is prayed that the hand of Jehovah may be upon the man of His right hand, upon the Son of man, whom He made so strong for Himself. And, to go no farther, supposing the testimony of "the Son of God rejected" - stated by the author himself to be given in Jerusalem after Christianity is withdrawn - to be believed, surely the believers of this are not in an unconverted state, nor unprepared to receive Him. Or will their wailing be the opposite of the wailing of Zechariah 12, when He does come? The supposition is absurd. Again, the wise who understand of Daniel 11, 12, where I think the unprejudiced reader cannot fail to find persons commended of God as those that shall understand, and who will seek to turn the mass to righteousness (for that is the force of chapter 12: 3; it is not who have turned many, but who have been teaching righteousness to the mass - to the many), a class which may after Christ's days have been added to the church, but who are also found in the end in a Jewish position, and blessed with Jewish blessings, and delivered with a Jewish deliverance. In a word, while there is a most unfounded statement, without an attempt at proof, that such was one object of the Revelation, the thing stated to be the object is contradicted by a multitude of the plainest scriptures.

48 It seems to me, indeed, a most solemn thing to say that the Spirit of God in the Psalms should become habitually the instrument, not of prophetically revealing the wickedness of the wicked, but of expressing the false piety (for, if unconverted, their piety is false) of unconverted men, and that in the most touching strains of appeal to God,* some of which rise up to prophecies of Christ Himself, and are all inspired by His Spirit. It is in vain to say they are Christians. Their hopes and prospects, their prayers and praises, and the answer of God's Spirit to them, are all Jewish. And yet if this be not the former, the whole system of the author must fall down together (and that is the worst of making systems). See the promise even at the end of that famous Psalm 69. Take again Psalm 73; so Psalms 65 and 66: I take the first that present themselves. Are the promises in Psalms 31 and 35 not to be accomplished in respect of those whose confidence is expressed in so many other passages? And these shew the connection of their hopes with Christ. And note here the quotation by Peter, and even the prophecy as to Christ, verse 20. But it would be endless to quote them all. The reader may make this remark, that while often insisting on integrity of heart, which the Lord insists on too (see Psalm 24), where the ground of hope is stated or an appeal to God is made, and His mercy and righteousness are introduced, mercy is always first introduced as the ground of their hope; and this is but the answer to the work of grace in their hearts. I cannot pursue this subject at large, but I have said enough to lead one who searches it out to see how very untenable the author's statement is. Yet his system stands or falls with it, because there is clearly in this case another testimony, another work of God outside the church, before the Lord comes, connected with Jewish circumstances and interests, Jewish in its hopes. I have no doubt that the Scriptures give a great deal more light on this subject than I have taken upon me to state here; but I confine myself to the fact itself.

{*Appeals too which are to be answered.}

49 I agree with the author as to Lord's day (i.e., his interpretation as to "on the Lord's day"); but I confess it is beyond me what he means by, we "may live only to God on that day." May we do anything else on other days? I admit, and rejoice in, a special blessing on it; but living only to God is surely every day in the week.

In the subsequent note we are plunged back again into the confusion in which we were before. The threefold division is a recognised one. But let us see the application of it. "Chapters 2 and 3 are concerned with the things that are, i.e., present to John, but to us past. Chapters 6, etc., altogether future." The relationship then of Christ to the churches, nay, to the church, see pages 14, 15 (as described in a book which refers to the period in which Christ is hidden with God, i.e., the dispensation to which the New Testament belongs, the present period) is to us past - His excellent relation to such a body.

The mere fact of these churches being past is not in itself what makes so enormous a position of this; but its being the description of the relationship of Christ with the church: and this because it was to be maintained at all cost that the Revelation applied to this present period - the church period. It is the system of interpretation which produces these consequences. I apprehend indeed, though that be of comparative small importance, that it would be very difficult to shew that all that is said to the churches is a past matter. I fully admit that there were such churches which were so judged. But not only is the number seven significative, but "he that has an ear" is called upon to hear what is said to the churches. Now this could hardly be the case unless the condition (and it is not merely individual conduct) of these churches might be descriptive, at such or such given time of the state of things in which believers would find themselves, and of which the Lord gives His judgment. The church in general lost its first love as well as Ephesus; and others may, whether in particular circumstances, or in the general state of the church, at a given time, find themselves walking where there was a name to live, and yet death. Nor can I suppose that when the Lord speaks of "the hour of temptation which shall come upon all the world to try them which dwell on the earth," and adds, "Behold, I come quickly," that He is speaking of that which is to us past. And how, if it be to us past, can the author say (page 83, referring to the last development of human evil), "the great hour of temptation comes only upon the oikoumenee (the Roman earth); but it is to try or put to the test them that dwell upon the earth?" (Rev. 3: 10.)* And if this be true of Philadelphia, can it be confined to it? Or would it not prove that the Lord's mind was going beyond the local circumstances and referring to God's further and more general dealings, though it might require a spiritual mind to judge of the application? And why, I would ask, are all the peculiar instructions, and the heavenly and blessed promises, thus passed over with one word - it is "to us past." I understand this, if the prophetic part referred to a distinct period which might be separately discussed; but all belongs (according to the author) up to chapter 19 to the church period.

{*It is the second time referred to in the same way in the "Thoughts."}

50 One topic remains untouched, to which, as occupying the minds of many saints, and of great importance in their eyes, I would here advert. A few words suffice to establish the system, and sanction the widespread condemnation of those who do not hold it: but the explanation of the point will require a somewhat greater space. "Their laws were heavenly; for they were those of the sermon on the mount" (page 22, note). This meeting the popular and just feeling, that the principles of the sermon on the mount ought to govern us, settles the whole question in many a mind that the sermon on the mount was addressed to the church, and that it was for no one else. But hard words will not drive me from what I have been taught of God from the word. Now I fully admit that the directions in the sermon on the mount are a guide to us. On the other hand it surely is very objectionable to say "their laws were heavenly, for they were those of the sermon on the mount," if it be meant that this is the whole directory of the church, or that the church was put under laws. Both of these propositions are entirely false. But the question (though it may seem so to those unaware of the bearing of all this) is not whether the church can take these directions, and use them by the Spirit for her guidance. If they are addressed to others than the church, then a condition is found to have existed to which the testimony of Christ applies, but which is not the church. If it is solely and exclusively the church, then there is no example (here at least) of disciples other than the church; and we are to take the disciples as being, during the lifetime of Jesus, the church; and the proper and peculiar blessedness of that body, in the unity of the Holy Ghost sent down from heaven, becomes a mere casual difference.

51 I say then, that the disciples were not then the church, though they afterwards became the first nucleus of it, and that the sermon on the mount is not addressed to the church, nor could be (though the church now has it for its guide in its walk). If I say to one who has never been at court, You cannot join the king's court but in a court dress, it is clear that he will have to wear the court dress when there. For what I say means that that is the dress that suits the court; but the man as yet does not form part of the king's court. But, further, the kingdom of heaven is not the church; and while we enter into it in the way of being the church, others may enter into it in another way, as the Jews and others during the millennium; and this dress prescribed in the sermon on the mount may be as needed for those who are to enter in in that way, as for those who are, by this new form of the manifold wisdom of God, become the church of God in earth. Thus when it is said, "Blessed are the meek, for they shall inherit the earth," this may be true of those who shall inherit the earth in a millennial way, and I believe will be true and more literally and immediately true than it is of the church; and that to confine it to the church as exclusively true of it, is only ignorance. This shews the bearing of the question.

Then, as to the fact, I say that the disciples were not then the church, and could not be addressed as the church (Christ being not yet dead and risen again, and the Spirit not given). They were addressed in their then condition. And is there any great wonder in that? But farther, could one in the church, a Christian now, as it has been put by one opposed to my view, have sat on the mount with the disciples, and have listened with the disciples to this sermon as addressed to himself as well as to them? I answer at once, No. He would have said, How blessed to my soul are these instructions! what a guide to my feet in this dark world! how my soul delights in them, and in Him who gave them! But he would have felt that they were addressed to them, and not to him. He was in the kingdom, he had the secret of the Lord, and the Holy Ghost dwelling in him. And this one word, "Except your righteousness exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven," would at once make him feel, "This is for them, addressed exclusively to them." It is impossible that such language as Ye shall in "no case enter" can be addressed to those who are already within, who are in and of the kingdom. It gives the immediate consciousness that the address is to others, though it may at the same time give the consciousness that the principles addressed belong to those that are within. That they got new instructions, belonging to the remnant, is most true - such as would not have suited any others. That this remnant became the nucleus of the church and carried these instructions along with them into it, is equally true. But they were not then addressed as the church, nor even as being in the kingdom: nor could they be, for neither was set up. And this sermon is in prospect of the setting up of the kingdom, and shews the qualities and persons suited to it before it was so set up, and in no case even alludes to the church.

52 For my own part, though a practical direction in principle, I have no doubt that chapter 5: 25 applies to the then position of Christ with the nation, and that the nation is now suffering the consequences of not acting on the principle there stated. I add that, while all the teaching here remains eternally true for every one, yet that, as it stands here, it could be addressed now neither to saint nor sinner. Not to a saint; for it is a question of entering into the kingdom of heaven. Not to sinners; for it is not an address of grace to them at all, nor is redemption once mentioned at all, but doing Christ's sayings as the ground of entry. (See chap. 7: 21.) To say that it will be true as regards heaven for us is avoiding the question. It is running an analogy, and a just one; but it is not what is said or treated in the sermon on the mount.

53 I affirm then that the sermon on the mount was addressed to the disciples in their then state; and I should think it very natural that it should be so. But their then state was not that of the church, but very far indeed from it. I do not draw any further consequences, though I believe these considerations throw light on many points; but as the subject was started in the note to page 22, I thought it well to state and repeat clearly what I do believe, as to the general principle, to be God's mind about these passages. And I have done it the rather because of all the denunciations which have been sent forth on the subject. They may produce prejudice (where there is not the light of God on the point - a sorrowful effect), but will neither produce conviction, nor create fear where there is. One may, while confessing one's liability to error, sorrow over those who utter, and those who are led by them; but that is all.

But as we are on the subject, I would touch on one or two points connected with it. It is alleged that, at any rate, prophetic passages cannot be addressed to the disciples, save as representing the church - passages, that is, which relate to a time subsequent to the Lord's death. Now I apprehend that Matthew 23: 8-12 is of perpetual obligation on disciples. Yet here we have, in the beginning of the address, a passage which most certainly cannot be applied to the church, as such; and yet "you" and "ye" are continued all through the passage as if to the same class (the disciples being then considered as connected with the multitude and a Jewish position). They were to mind the scribes and Pharisees, as sitting in Moses' seat. And it may be remarked that, in this chapter, the apostles and others are spoken of as Jewish teachers sent to the nation, as such, that their scribes and Pharisees might fill up the measure of their fathers. Yet, in the midst of this there are instructions binding upon them, and prophecies of their sufferings, when they were in the place of Christians, after the descent of the Holy Ghost. (See the verses cited above, and 34, 35.) The Spirit of God must teach us to apply these passages aright, and to put each word of God in its place, according to His mind.*

{*I may add that, in Matthew 24: 22-28, there are statements connected with the word "Ye" which apply to a time when the author does not suppose the church to be there.}

54 In Matthew 10 again we get directions for the future, which, it cannot be doubted, have had an accomplishment, at least, in the apostles after the Lord's death; and yet clearly the passage does not apply to the church, for they are forbidden to go to the Gentiles. Yet the Spirit speaks in them, and they suffer for Christ's name sake.

I admit that the standing of the Pentecostal church was heavenly. The doctrine of the unity of the church as the body of Christ was not yet brought out. That doctrine was clearly based upon the death of Christ, and the descent of the Holy Ghost.

Christ could not be (and that is the material point) the beginning of the church, until He had wrought redemption, and was risen from the dead. He was not set apart as Son of God with power, but by resurrection. No Christian doubts He was Son of God, or that He was the resurrection and the life. But as we are taught (Col. 1: 18), "And he is the head of the body, the church: who is the beginning, the first-born from the dead; that in all things he might have the pre-eminence." His headship of creation was based on His creative power; though it has to be reconciled. But the cross and redemption were needed, as well as life, to place any in a church standing - to begin it. Ephesians 2 teaches the same thing; but more of this hereafter. But, as touched on here, I thought it well to say a word on the doctrine. It is a very important one. The Holy Ghost can recognise nothing as the church on this side death and redemption. The foundation was not laid.

THOUGHTS ON CHAPTERS 4 AND 5

The introductory part of this chapter I offer no remark upon because, though I do not acquiesce in parts of it, I am not aware of any principle involved which is not elsewhere remarked on. In page 40 we have another example of how little anything critical or exegetical can be trusted to in these "Thoughts." "He saw 'a throne set in heaven.' Being 'set,' or firmly established, it stood in contrast with the mutability and failure of everything he had known below." Now it is perfectly clear to anyone who can consult the Greek that there is no semblance of any such idea. It is literally, "a throne lay there"; but in English perhaps best rendered by "there was a throne there." "Set" there (in the familiar sense of setting, i.e., placing a chair) is all very well; but the idea of "firmly established" has no sort of place in the sentence.

55 The meaning of this difference is this: stability of the throne refers to the whole period in which man failed down here; whereas finding a throne placed, or set there, shews rather the assumption of a particular position or relationship by God. And this is perfectly answerable to the statement made to John by the voice, "Come up hither, and I will shew thee what must happen after these things." Now God may be ever in a general sense on a throne (though He is not considered always in this light, nor is it the highest thought of God - that is rather the dwelling in the light inaccessible); still He is the blessed and only Potentate. The throne, however, of government is a special relationship, to be known as it is revealed. Thus in Job we see Satan going among the sons of God before it. Here the throne is revealed in relation to things which are to happen after what has been stated as to Christ's relationship to the churches on earth. For it is well to remember that which is stated of one general common period is contradicted by the express word of God in the Revelation. John, after the vision of the churches, is caught up to see the things which should happen thereafter, and then sees the throne* which was set or was then in heaven. Revelation 4: 2.

{*I suppose there can be little doubt that the allusion here is to Daniel 7: 9, where the thrones are set; which, being expressed by a word used for "thrown into a place," has been translated "cast down" in the English translation, but by the Septuagint "set" which, I suppose, is clearly the sense, as received by Gesenius and other learned men, and many interpreters, and agrees with the context. If so, the Greek here is natural enough, and would give much critical force to the observations here. But this I leave to the learned. There is no need of reference to the Hebrew word; as the Greek word is regularly used in the sense in which it is found here: as John 19: 29, "There was set a vessel full of vinegar." Reference to a dictionary will give the use and examples; John 2: 6, Matthew 5: 14, may suffice, particularly the former.}

As to the jasper and the sardine stone, I have not much to say, nor any particular reason to object to what is said as to it, save that it is all without any foundation. I know not why, because He that sat on the throne was like a jasper and a sardine stone, so said to be by the Holy Ghost, that therefore it should be concluded that He was like the others which the Holy Ghost does not mention at all. It would rather seem that it was a special sort of glory to which these stones answered, or had some analogy: as the building of the wall of the city was of jasper. And the city is thus spoken of; "Having the glory of God, and her light was like unto a stone most precious, even like a jasper stone, clear as crystal." Here, what had the glory of God is likened particularly to a jasper. In the twelve foundations the sardine stone is not found. I confess I do not know what the light of a precious stone means, nor its not flickering; yet I would not stop to remark on it. But whatever this glory and beauty be, I would ask, What means "accomplished in no little measure when the church of the Firstborn shall inherit that heavenly city . . . and when of Jerusalem it shall be said that her righteousness shall go forth as brightness"? Is the church glorified with Christ in an imperfect state of glory? Is it only "in no little measure" that its grace and glory are accomplished? I suppose, then, being like Christ, seeing Him as He is, leaves yet something to be accomplished by some other glory than His. Or why this effort to shew the glory of the bride the Lamb's wife, having the glory of God, as yet imperfect? and to bring in, as analogous and parallel glory, Jerusalem on earth? "The stones of the breastplate were covenant tokens* of these blessings"; and, "yet the moral excellency and the glory as of the church, so also of Israel, were in this vision seen alike secured in the Person of Him who sat on the throne - 'in Him that is true, even the true God.'" (page 41).

{*All this is built on the fact of the jasper and sardine stones being assumed to prove that the reference was to the breastplate of the high priest, of which there is no kind of evidence, because no relationship of any kind with anything else is intimated. It is merely that He was like it - the expression of certain qualities in Him. On this is built, that the stones on the breastplate secured the heavenly as well as earthly glory in unity as covenant blessings. Where is all this in Scripture? And of what covenant? What an edifice is here built, without one scripture being quoted, on these two stones being the likeness of God! And note, that the whole system of the author, proving the imperfection of the church's own glory, and the participation of Israel in it (without saying that it is inferior, so as to leave all vague), is built, without a scripture proof, on this.}

56 "Union with the Person of the Son of God, is the great characteristic blessing of the whole family of the redeemed, whether in earth or heaven," etc. "And therefore we read of the heavenly city the bride," "and of Jerusalem it is said," etc. "Such are the results of His being as the jasper and the sardine stone, who sitteth upon the throne, for He is the Preserver now, even as He will be the Communicator then, of all this exceeding grace and glory." Is then this exceeding grace and glory communicated to Jerusalem on earth, as well as to the bride the Lamb's wife? "The bright excellency of character and glory, which is now found in Him who sitteth on the throne, is, in Him, preserved for us, in whom it is soon to be manifested in like radiancy of beauty. And therefore we read of the heavenly city"; "and of Jerusalem it is said," etc.

57 Is then Jerusalem on earth to be in like radiancy of beauty with the heavenly type of the divine glory? Is Jerusalem to be clothed with what is said to be preserved for us? "Flesh and blood cannot inherit the kingdom of God, nor corruption inherit incorruption." "The glory of the celestial is one, and the glory of the terrestrial is another." But here, by a measure of accomplishment only for the church, and the connection of figures used as to Jerusalem with the type of divine glory, all is swamped in one undistinguished mass, based on union with the Son of God. Are the saints prepared to have the promises to the bride the Lamb's wife thus dealt with? Jerusalem may be a "crown of glory in the hand of the Lord"; but is that what the bride is in the Revelation, or the New Testament promises? I have little disposition to reason on these statements: if the heart, as taught and animated by the Spirit of God, does not reject them, reasoning would be of very little avail.

And what are these statements based on? An assumption, that because two stones were specially selected as descriptive of Him on the throne in vision, therefore it meant all such as were found on the breastplate of the high priest - from which, observe, lights and perfections were distinct - the enumeration as to the heavenly Jerusalem being moreover different. Then the actual state of the church of God in glory is said to be only an imperfect state as to state and glory, inward and outward; and then they are stated to be Israel's risen priests, without a hint of proof being yet given. That is, by a series of statements without the least appearance of proof, or a single text of scripture adduced as warranting them, the whole condition and state of the church in glory is subverted, by giving to Jerusalem in vague terms what Scripture does not, and taking from the church, the object of Christ's dearest affections, what He has ascribed to it.

"Union with the Person of the Son of God is the great characteristic blessing of the whole family of the redeemed." Where in Scripture? That they all have life from Him is undoubtedly true. But where is union spoken of with the Son of God as characterising the saints on earth during the millennium? Union is an ambiguous and not even a scriptural term; and, though blessedly used when spiritually understood, may be used to ensnare the understanding of those who truly desire Christ's glory. Are the saints on earth in the millennium united to Christ in the sense of being then His body? This is what would be implied here, though the author has not ventured to go so far as to state it.

58 Union with Christ, spoken of in Scripture, conveys the idea of the body with the Head. Now there was no body, and no Head neither, till the exaltation of Christ (Eph. 1). The Holy Ghost speaks of the exceeding greatness of God's power in raising Christ, and setting Him to be Head over all things to the church, which is His body, the fulness of Him that filleth all in all. That is, it is the exalted Man with whom, as Head, the church is spoken of as one body. Now there was no exalted Man till Christ ascended on high; and thereon He sent down the Holy Ghost to form the body in unity. Giving of life is not here the point. As Son of God He gave life to all the family in every age; but union as a body with a glorified man could not be when the glorified man was not there. Nor are the saints during the millennium said to be in union, nor anything of the kind. Nor are they the glorified body of Christ. The saints filled of the Holy Ghost are spoken of as having gifts according to the unity of this body, till we all come - that is, Scripture contemplates only all the saints under the operation of these gifts which are the joints of the body. And the use of "in him that is true" is a mere gloss and has nothing to do with its use in Scripture. Here the grace and glory are said to be secured for the church and Israel, in Him that is true: whereas Scripture says, "we are in him that is true."

The truth is, "Union with the Person of the Son of God,"* is an idea as unscriptural as the words. "We are in him and he is in us." We are also said to dwell in God, and God in us; but we do not speak of union with God. Again, of whom is it said, "We have received of his fulness grace for grace?" Of the Word made flesh, He dwelt among us, full of grace and truth. Before that it had been said, "in him was life"; but now the Word becomes flesh, and we talk of fulness. Again, the same truth is omitted in citing the passage, "in whom all fulness dwells." Is it merely in the Person of the Son of God? Not at all. "In him dwelleth all the fulness of the Godhead bodily. And we are complete in him who is the head of all principality and power." And again: "He is the head of the body the church: who is the beginning, the firstborn from the dead: that in all things he might have the pre-eminence. For all the fulness was pleased to dwell in him. And having made peace through the blood of his cross," etc. That is, it is not the mere life-giving power of the Son of God, but His own taking a position as Man, in which He becomes the Head of the body, the church, which gives occasion to the union.

{*The expression has been used most innocently (I dare say I may have used it myself), as the carrying up the mind to the true source of all its blessings. But when a mere human imperfect expression is used as the basis and expression of a doctrine, so as to draw immense consequences from its terms, then the value and accuracy of the terms must be estimated. It is just the way of error to use some inaccurate expression, popular and consecrated to express a great blessing, to sanction the false doctrine contained in the terms employed: Thus it was with "mother of God," used perhaps at the first innocently, as meaning the mother of Him who was God.}

59 Hence the whole of these pages are a perversion as to Israel, the church, union, and Him with whom we are united. And I beg it may be remembered that there is not a word in this chapter commented upon about Israel, nor the priests of Israel, nor the God of Israel; though all seems to be based on it, and the very glory of God to be drawn from the breastplate of their high priest. Nor has the rainbow anything to do with the God of Israel. It was established long before, though God may bless the earth when He restores Israel, and manifests the church in the divine unity of all His counsels.

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

J. N. Darby.

<08001E> File section  3.

The author is pleased to say, "Hence the connection of the rainbow with the throne of the Lord God of Israel." But where is it said, "the throne of the Lord God of Israel"? Or what shews that this heavenly throne was that of the Lord God of Israel, unless the fact that there is but one God, and so it must be the same? But such a reason is trifling with Scripture. On the statement as to the church I have not much to remark, but that "knowing as we are known" has nothing whatever to say with "participating in the counsels of the Most High," which Scripture never says, and I believe to be impossible. These counsels may be revealed to them; but God does not take counsel, as if anything were undetermined in His mind. Nor do I see how the fact of the analogy of the twenty-four courses of priests connects them with Israel, so as to prove that Israel is not forgotten.

60 That the twenty-four elders allude to the twenty-four courses, I believe, and in general all the vision to the state of things in the temple, as is quite clear; but to make out of this figurative allusion that they are therefore really Israel's priesthood in the world to come, without any allusion of Scripture to it, is building without any foundation. The vials were the prayers of the saints - it is never said of Israel, nor is it said to be during the time of glory. The Lamb is yet in the throne above. As to 1 Chronicles 25, it is Levite service, not priestly at all. There is no scripture quoted or alluded to, on which to ground it; and a figure drawn from facts is surely not a warrant for actual relationship with those from whom the figure is taken: and this is all that is to be had for the large system here presented, which is to unite heaven and earth.

As to the thunder and lightning being not the millennial relation but the present, there is nothing yet which proves it to be either. This book is evidently written for persons long and carefully imbued with the ideas it contains, or it would be impossible to advance so many things without any proof. We have seen this as to Israel's priesthood, stated without a symptom of proof. Here we are told that the glorified are to be manifested on mount Zion: this is assumed and reasoned from. It may be so, but cannot be assumed. I believe it to be a total mistake. At all events there is no proof.* But as to present relation, if the churches are present relation (which, as to period, they are stated to be), then the throne - I have to repeat - cannot be; because this vision is said to be of things after the others.

{*We shall see how far this holds good with other statements further on.}

But we now arrive at statements of the most unaccountable character, which suppose a confusion of mind scarcely possible to conceive in one guided by the Holy Ghost. "The appearance of the jasper and the sardine stone attaching to Him who sat on the throne, has taught us the source of all our excellency and glory. The elders represent one form under which that glory will be exhibited"; "the cherubim symbolise another." What glory? The divine, as a jasper and sardine stone? By itself this might pass; for we rejoice in hope of the glory of God, and the city had the glory of God. I draw attention to it merely that we may see on what ground we are entering - participating in the divine glory as seen in the throne itself.

61 But before these we have two other symbols, we are told: "one indicating the nature of a power with which we are to be invested; the other, the essential purity that will attach to our new condition of being. The first of these is represented by the seven lamps of fire, burning before the throne, which are the seven spirits of God." They represent the Spirit "as subserving the government of the throne of God" - not as He acts in strict co-equality. Yet "nothing, perhaps, amongst all the attributes of God, is more wonderful than this Omnipresent control; all the merely executive agents of His government being subordinate thereunto," etc. "When we consider . . . that the universe, morally as well as physically, is under a superintendence," etc.; "it gives a view of Almighty and Omnipresent power, more wonderful, perhaps, than the original power of creation, or that whereby He continually upholds that which He hath created. This power is at present possessed and exercised by the Lord Jesus; for He hath the seven spirits of God sent out into all the earth; but His saints do not possess it yet. At present His divine power is given to us only so far as is necessary for present purposes of life and godliness. But since it is said in the scripture, that we are 'the fulness of him that filleth all in all,'* and that we are to be made 'like him, and joint-heirs with him,' and since the Lord Jesus has Himself said, 'the glory which thou hast given me, I have given them, that they may be one, even as we are one,' it cannot be doubted that the church will participate in this branch also of His glorious power." And that there is no mistake in this attribution of Almighty Omnipresence to the church, we are told that all the merely executive agents of His government are subordinate thereto: for such we could well suppose the church to be according to this power, as angels are now, or even more exaltedly (though they are said to be equal to the angels, Luke 20: 36). But it is distinguished from this; and in the note we are told the difference, that this power in the whole universe is "in Him essentially and inherently; to us it will only come by communication."

{*This is an utter misapplication of the passage. The church is said to be His fulness as the body of the head - "like Him" in personal glory, having the image of the Second, as we have of the first Adam. "When he appears, we shall be like him." It is what we shall be, not the possession of divine attributes. And when He speaks of glory given, it is given to Him; but He upholds all things by the word of His power; and in or by Him all things consist.}

62 I have given this long quotation, and I shall add little comment. It is not strict co-equality of the Spirit; but it is an "attribute of God" more wonderful than creative power, or that by which He upholds the universe. It is the universality of Omnipresent control, or Almighty and Omnipresent power. The saints do not possess it yet, but they will participate in it. What is co-equality of the Spirit, if it be not in the attributes of Godhead? And are you, saints of God, prepared to accept - to admit of - such statements as these? Do you thus interpret "we shall be like him, for we shall see him as he is"? What shall I say? Nay, I leave it to yourselves. For how should we reason on the attribution of Almighty and Omnipresent power, to which all executive agents of His government are subordinate, to the church; and that in a chapter in which it is said that, yet imperfect, her grace and glory can only be said to be "in no little measure" consummated? If anything were needed to complete this confusion it would be the connection of the notes of the preceding chapter, where we are told, that, in the thought of impending conflict, "we may remember the seven Spirits of God, that their power has not ceased to be supreme, and that benediction, as from them, has been pronounced over us." Yet, though supreme, and exercising power greater than creation, it is not co-equality with the Father and the Son. Alas! what is the confusion of man's mind when it deals thus as human mind with Scripture?

63 Nor is this all. It is brought yet again most definitely out. "But there is yet another character of power, which the church is to exercise, in the glory" (page 51 - though this follows on partaking of the glorious power of the throne. "Admission into the counsels of God is represented by the throned elders - Omniscient power of superintendence, by the seven spirits; but the execution of the will of God, and the omnipotent power, necessary to such execution,* is also committed to the redeemed." I know not what more power should be committed to them than Almighty power, which they had already in the seven Spirits, or what else should be necessary. And indeed I know not (though I really feel almost afraid to reason on such statements, lest the reasoning on them might take the character of the folly of bringing man's mind into such subjects, and I should do what the author has done, though only to refute it - for there are some things which to refute is as foolish as to state); yet I know not why it should be said, "the will of God," when they participate in the counsels of the Most High (page 45). Let the reader only weigh all this. The author insists on it, "nor," says he, "is it conceivable that the saints should be joint-heirs with Christ, without being invested with this character of power."

{*Were the angels, too, omnipotent - those ministers of His who did His pleasure? And we are said to be "equal to angels," Luke 20: 36, though exalted above them, through union with Jesus. Cannot Almighty power go with the agents of His will? Does it not do so now, even with poor, feeble saints, where they do it?}

Nor is this all. "That the cherubim symbolise the redeemed, is manifest," etc. "The vision of Ezekiel affords the fullest description of that power which the cherubim denote." The author then quotes the description, not of Him seated above, but of the cherubim, and adds, "Nothing can be more significant of the resistless course of Almighty power. These terrible wheels - combining the movements of four, without losing the unity of one, etc.; nowhere absent, but everywhere present, in the perfectness of undivided action; afford the mysterious, but fitting symbol of the omnipotent agency of Him, before whom all the inhabitants of the earth are reputed as nothing: and He doeth according to His will in the army of heaven and among the inhabitants of the earth, and none can stay His hand, or say unto Him, What doest thou?" Is this the power which the cherubim, the redeemed, denote? We read (page 53), "Their agency in the earth has for the present ceased," and "we may see the necessity for such a power, and the high calling of the church, in being entrusted with its application." "The various characteristics of this power are denoted by the forms of the four living creatures," etc. A reason is then given for the change of form from Ezekiel, which I leave to any one to explain; and after describing their characteristics, we are told that "as such," they "will apply to the earth and to the universe the wisdom of the elders [!!] and the throne." Is it possible that saints can have read such a passage as this, and not hid the book from them? "Of the elders and the throne!" and the elders are themselves. But no observation ought to be made on such a passage as this. And all this is to be saved by the confession that, though it may seem to exalt the creature almost into co-equality with God (no wonder, when they possess attributes more wonderful than creative power, and that it is their wisdom as well as that of the throne they apply), yet that, for all that, they worship Him that sits there. In possession of wisdom and power, blessed in himself, and a source of divine blessing to others, man will yet render homage to Him from whom all things proceed!

64 Glorious as these cherubim, however, were, the exaltation of the elders was higher. Still they worship. They may be a higher symbol, but it must be remembered that they are the symbol of the same redeemed church: so that, even in this respect, all is confusion here. The church has been taken from its proper blessed glory and joy as the bride of Christ, to reduce it to a vague uncertain position of identity with Zion and Israel; and hence, to satisfy the cravings of the mind (or rather to shew its wanderings), all this exaggerated statement is to be made, outraging every truth, and making every feeling of the soul shrink, not only from this, but from afterwards approaching the question of what these symbols do mean, for fear of being drawn into the vortex.

And now let me ask this question of the reader, Was there reality in the vision of Ezekiel? that is, was there the exercise of judicial power in Jerusalem, of which he saw the symbol in the throne of Jehovah in vision? If there was, then, was it the church of the redeemed that then exercised the divine power? or were there eyes in others who are to be deprived of them? The church was not there. Nor were the cherubim the executors of anything. A man took a coal from between the cherubim, and certain agents of judgment smote those that another had not marked. The cherubim did nothing of all this.

Further: the cherubim did not then (chap. 11) go up to heaven, though this is a common mistake. Nor were they (though that be equally common, and one into which I dare say I may have fallen myself) the throne of God at Jerusalem. See Ezekiel 1: 4. It would seem from that to be providential judgment by the means of Nebuchadnezzar. Compare Jeremiah 1: 13, 15 - a prophecy referring to the same period in general, though there were several successive invasions. That the church may be the instrument of His power is very likely: but partaking of Almighty omnipresent power is quite another thing.

65 Another example of the entire uncertainty of exegetical interpretations, introduced to serve the moment's purpose, or deny those of other brethren, is afforded here. Generally the human face in the cherub has been interpreted of intelligence. Here, page 55, we are told "the human face" "represents not, I think, intelligence," - "but that sympathy with humanity," etc. Of the locusts we are told, page 108, "Their having the faces of men (the same characteristic as we find in the cherubim) marks, I suppose, the wisdom and sagacity with which they carry on their hellish counsels." The reference of the cherubim is the author's own.

"THOUGHTS ON THE FIFTH CHAPTER"

It is a remark, I think, of Lord Bacon's that if one were to tell a falsehood to one's self often enough, we should believe it at the year's end: how much more when error comes from those we are accustomed to respect, and falls in with our natural wishes and feelings. "The throne, surrounded by the symbolic glories we have been considering, is intended, through all the deep darkness and sorrow of the present dispensation, to stand before us a sure sustaining object of faith." Abstractedly, no doubt, the throne of God does so, though much more to us a Father's love.* But this does not hinder its being true that the revelations here made are, according to the author, all entirely future. The throne here displayed has never acted at all up to this time. And, according to the word, all the events were subsequent to what is stated as to the churches, which are Christ's relationship to the excellent body, the church, according to the author. It is future glory too, according to him, that is revealed: so that it is not the throne as acting now. Further, while it shewed the church in its high and distinctive future glories, "our future exaltation,"** yet the object also was to give us instruction essential to our testimony and service upon earth among men - precise and definite instruction through John to the churches upon the earth. Now what is the instruction as to service? Or when, save the two witnesses, is there any service of the church, or of any saints at all, spoken of in the Revelation; and that precisely and definitely? For that is what a book, we are told, is the symbol of. Not one word of proof or example is given as bearing out this assertion.

{*The throne, I apprehend, is little spoken of in direct known addresses to the church.}

{**This is really all confusion, because the throne is surrounded with future glories, and yet is the throne of the present dispensation. It presents the church symbolically in glory, and gives Christ the titles which belong to His connection with Israel in a yet unasserted title; and yet it is hence that precise and definite instruction is given to the church for its present testimony and service. This has been in a measure felt by the author, though laboriously sought to be got over: for, after stating that it is not Christ's church title, but a new relationship, he says, "yet it is not difficult to see the reason why He should be here introduced as the Lion of Judah." Having mingled and confused all the relationships of Christ and the throne with the church and Israel, the reasons for that must be given: but the simple scripture does not need these reasons, nor this justification. He who was on earth the Lamb, and was withal the Lion of Judah, was thus identified and recognised in His own Person in the throne on high. Hereafter He will be known as Offspring of David too.}

66 But again, "Hidden in the throne had been one who, now for the first time appeared, and assumed a new relation to Him who sat upon it" - first appeared, that is, in the heavenly vision; for He had been seen in another way among the churches. But if it was a new relation, it was not a relation to the churches at all. It is in vain to say that this was an anticipation of the millennium;* because in the same character He opens all the seals, which are "this period," the "church period," and contain precise and definite instruction to the churches upon the earth. But how to the churches on earth, if it was, as indeed it really was, a new relation that the Lord was in; and instructions, moreover, for testimony and service? And when the author speaks of a new relation to the throne; was He in a new relation to the throne without its being new towards the earth and the saints? That cannot be, because it was a new intermediate relation. And it was a new relation It is the Lion of the tribe of Judah and the Root of David No doubt that it was the same person as the Lamb slain, and all-important that we should know it; and no doubt this knowledge was communicated to the churches. For things to come belong in knowledge to the church. It was to Abraham that the knowledge of what was to happen to Lot at Sodom was given, not to Lot, nor because Abraham was there, or to be there, but because he was the friend of God. But this new relationship was not established with the churches, though communicated to them. If people choose to call it the church, it is the church on entirely a new footing, and in a new relation, after the Lord has done with the churches and His excellent relation to the body.

{*If so, it was not the throne which was the sustaining object of faith during this dispensation.}

67 Further, it is the Lion of the tribe of Judah, the Root of David - that is, Christ's name in relation to the earth and Israel in power.* So also, on the other hand, it is not yet His millennial relation on earth, because then He takes the additional character of "Offspring of David" - that is, as actually coming, as may be seen at the close of the last chapter of this book. Judgment and righteousness (page 58) are to be exercised in the earth, and Judah be saved, and Israel dwell safely; but this is not Christ's relation to the churches, nor to the church. So that it is not His relation to the churches, for it is a new relation. It is not His millennial relation, for then He is Offspring of David; and yet the throne in which He is found is the stay of faith during the present dispensation. Nor is even "Lamb slain" properly His relationship with the churches. He is, as such, the foundation of reconciliation with God, and the taker away of sin from before Him; but it is not His relationship with the churches.

{*A title, as the writer himself says (page 59), "yet unasserted."}

I pass on to page 60, where I read, "The book taken from the throne reveals the manner in which God is about to enforce the title of His Son as the Lion of Judah, and to manifest that He is indeed the root of David." Now, is this to be done connectedly with God's relationship to the church? Clearly not, save as being with the Lord in heaven. Is it precise and definite instructions for the church's service? It may be revealed to the churches. But are they the objects of its revelations, when God is enforcing this new relation, and manifesting that Christ is the Root of David? Is that the church period? Yet this, by the author's own statement, describes the contents of this book. It is clear the church's portion and place is when God does not enforce this title, nor manifest that Christ is the Root of David. The church suffers with Him, when His title is not enforced. It is the "contrariety of all things in the earth to this His title,* and the consequent necessity of enforcing it by Almighty power, that will bring on the coming judgments of the throne." But is it not the plainest first principle on this subject, that if we suffer with Him, from this very contrariety or contradiction of sinners when His title is not enforced by judgments from the throne, we shall reign with Him?

{*After all, this is not the ground of the church's suffering, properly speaking. It is as Saviour and Son of God that the church knows and declares Him, and suffers for Him; though the other be fully owned. But the-writer always brings down the church to the earthly title of Christ. It is characteristic of the book, and that to which the saints have to give heed.}

68 "It was only for a moment that the Lamb assumed this intermediate place between it (the throne) and the creature." What place? "The effectual communicator of the blessings which will flow from the love, and from the glorious power of the Most High God, possessor of heaven and earth?" Does He assume this place in this chapter 5, or anything like or about it? That He will have it is certain. That there is here and often in this book an anticipation of the results actually to be produced by subsequent events I do not at all deny. But that it is a celebration of a millennial state of things, or that a millennial song is sung, or that Christ, even for a moment, assumed a millennial position, or that there is a word about Israel, is entirely false and contradicted by the statement of the chapter. "The Lamb had" not "taken His place between the throne and the creature, as the connecting link of blessing." Where is there one word about it in the chapter? He will do so. That they may anticipate it from seeing Him may be possible, as I may do in thinking of Him now, and with a nearer approach to it; but He took no such place.

These are the words of Scripture: "And he came, and took the book out of the right hand of him that sat on the throne. And when he had taken the book," etc. "And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof, for thou wast slain, and hast redeemed us to God," etc. Now, is that a millennial song, when the thing celebrated is the title to open the book, all the contents of which are to be accomplished before the millennium begins? Is the Lamb seen here as "the effectual communicator of the blessings which flow from the love, and from the glorious power of the Most High God, possessor of heaven and earth," even in earnest, when the contents of the book, not yet opened, were the actings of God upon the throne for Him before He left it or took His place as such? When the throne from which He received it is one from which proceeded lightnings, and thunderings, and voices? If the preceding* "chapter" (and it is the same throne) "had been describing the millennial relation of the throne to things below, and not its present relation, we should not have seen this Sinai character of awful majesty attached to it"; nor "if Israel and the earth had been reconciled to God." (Pages 46, 47.) Whereas, when from this very throne, the Lamb takes the book which describes the judgments which are to flow from it, during the very period thus insisted upon as not millennial, "Israel is supposed to be reconciled" (page 61).

{*See pages 46, 47.}

69 It is in vain to say, The presence of the Lamb supposes the state of millennial reconciliation, because the "awful names" given Him are to be enforced by the "coming judgments of the throne," and these judgments are what He is here receiving the communication of, in (as the author reminds us in a note) a bitter book. There is nothing about a link of blessing. That every creature owns His glory, when He appears, is quite true; but His relation is not as a link of millennial blessing then; nor is millennial blessing the thing celebrated in the song, but His worthiness to open the book, which is not millennial.

Again, in the note we read, "the prayers of the saints (i.e., Israel)." Why? This has been stated three or four times, and to be believed because it is said, if the reader pleases. No word or hint of proof is given. "Who are reigning": where is Israel said to reign as such? Where is this oft-repeated statement, "The church discharging its priestly functions?" When men are sufficiently imbued with a system, they may receive these notices of it. But those who hold to Scripture must be excused if they do not receive an immense system because it has been repeatedly asserted without proof pretended even to be given. It is very convenient to say "saints, i.e., Israel." But can any reasonable man be expected to receive things stated in this way? I would urge the saints who really believe that Scripture is the only source of truth, to ask themselves in reading the book we are examining, every time they meet with any statement, where the Scripture proof or authority alleged for this is. They will soon see how many have such authority even advanced for them.

I will close the examination of this chapter, by asking, Is it an interpretation which can be received for a single instant, which takes the proof of the actual reigning of Israel, being in view, as anticipated, from a passage thus presented: "Thou art worthy to take the book . . . for they [Israel] are reigning"? Yet this is what is presented to us in these "Thoughts." I add (as to the criticism In the note "This is the right reading: Thou hast redeemed us to God - and hast made THEM" etc.), that the "US" here insisted on, is rejected by Griesbach as absolutely spurious,* and by Tischendorf, though admitted by Scholz. Mr. Tregelles, who generally approves Tischendorf, admits it, but without giving any authority for it in the margin. The only ancient MS of the three which remain** (which MSS Mr. T. says are worth all the modern ones) rejecting it. Now I would only ask, When Griesbach and Tischendorf reject, Scholz, without quoting his authorities either, followed by Tregelles doing the same thing, receive, the word "us" (but both the latter giving as against it the best and only ancient MS, of which we have the reading here); what is the warrant, under these circumstances, for this short and conclusive dictum - "The right reading of this passage is"? It may be all very right; but things cannot be settled in that way. It is a most royal road, to critical certainty. And this word, thus uncertainly supported, is the only proof given (page 51) that the cherubim symbolise the redeemed. They may: I do not here decide; but on what a basis it rests, on the author's statements!

{*[So it was marked in Griesbach's manual edition, Leipsic, 1805, and thus it is represented in some reprints; but in his critical edition it stands only as questionable. - Ed.]}

{**Unless one is here uncollated: no one cites it. The passage is wanting in the third. I will venture to make this remark on Mr. Tregelles's book. As far as I can judge, the preface is the clearest and most satisfactory statement, as to the materials of an examination of the text of the Revelation which we have. But having generally given the cursive manuscripts in classes, and merely the numbers which agree, no one can form a judgment for himself, unless he assume the system of recension adopted by Mr. T. His judgment may be very good; but the reader is disabled from judging for himself. Another defect, as to convenience of reference, is, that the hiatuses in C (which no one can be well expected to carry in his memory) are not stated in the margin; so that the reader cannot judge whether it be silent or adverse. In the present case Tregelles's note is a transcript of Scholz's, which states the authorities against, but nothing more.}

70 NOTES ON CHAPTER 4 AND 5

The author insists that the words "Come up hither" do not refer to being seated in heavenly places in Christ, nor to a future translation of the church. That it is not as to John personally one or other is clear; but this is not the question, but whether he is not therein brought prophetically to view events from the position in which the church would view them as so placed. I do not here decide the question; I only state it, because his allusion to John's personal condition and conduct entirely falsifies the question. If John was taken there to be instructed, and these instructions are for the church, is not the church to view the things he speaks of from the same point of view? Or why is he set to instruct the saints from this point of view, if it is not theirs when the things arrive, though always prospectively profitable? I repeat, I do not decide this question: I only disencumber it of the fallacy of his argument.

71But the following note really goes too far. "It is immaterial whether the Greek be translated 'hereafter' or 'after these things.'" Is this really to be said, that it is immaterial whether a passage of Scripture be translated right or wrong? Whichever be the right translation, it cannot be immaterial; because it is not immaterial to translate it right. But, moreover, it is so little immaterial here, that the whole structure of the book depends upon it; and if the exact translation be given, the whole system of these "Thoughts" is entirely subverted. The words are "after these," which plainly signify "after these things." There can be no disputing about the plain meaning of the words. They are used in the Revelation continually in this sense, and all through the New Testament; and I find no case in which they are used, without reference to some previously stated fact or time, after which certain things happened. This might be translated very commonly "afterwards." This would be the ordinary English word in a great many cases. In a few "hereafter" may be used, where there is no subsequent limit put to the second period.

Thus, if speaking of present things actually existing, I should say "now," or "already" and "hereafter." Now, or already, you are guilty of such or such things, and hereafter you will do yet worse; because I mean thereby, after these that you are now doing. But then it always supposes an existing state of things, after which the things subsequently stated take place - never the general English idea of "hereafter," referring to a distant future, with a length of time elapsing before that future arrives. The preposition meta means sometimes things co-existent with* others, sometimes things immediately consequent upon the cessation of the others** As Tregelles translates it "hereafter," I thought there might be some special idiom, and I had the LXX and other lexicons also searched by a friend: but there is nothing whatever to modify the usual sense of the words.

{*It is then used with the genitive.}

{**Then (as here) with the accusative.}

72 Further, in this particular case we have a special guide to the employment of these words, because they form a distinct division of the book. The division I allude to is admitted in page 37 of the "Thoughts": indeed, no one can deny it. It is found (chap. 1: 19), "Write the things which thou hast seen" - contained in chapter 1; "the things which are" - contained in chapters 2 and 3; "and the things which shall be after these things" - i.e., which are future to the things which are: the seven churches; at the close of which (related and judged in chapters 2 and 3) John is caught up to see the things which are to happen afterwards.

The form of the Greek in chapter 1 is stronger even than if the words in question were found alone. The things which are, and the things which are going to happen afterwards, after these. But if this be so, and the seven churches be the relation of Christ to the body gathered out of the nations, then the things which happen after are not during the period of that relationship. The system of argument followed in these "Thoughts" depends on the period treated of in the prophetic part of the Revelation being the church period. But if the seven churches give us Christ's relationship to that body, as previously stated by the author, then the words "after these" (afterwards) shew that the prophetic part refers to what is subsequent to that period. In a word, his system is founded on the prophetic period and the church period being the same. The words "after these" are a positive declaration that they are distinct, and that the prophetic period is subsequent to that treated in chapters 2 and 3, and denominated "things that are," the only direct mention of the church, considered as on earth, in the Revelation. In the prophetic part it is only seen as in heaven above. If it be "hereafter," then it is merely that the things there related were after John's time. Is this immaterial? Or can the divisional structure of the whole book, relative to the very point in debate, be immaterial to the argument?

Next as to the throne. We are told it was something then existent, and not future: but inasmuch as the symbols which surrounded it pointed onward to yet future glories, these chapters have a prophetic character indirectly attached to them. If this merely meant that God had an eternal throne, but that its character here was prophetic, this might be all very well. But in the next note we have an application of this which throws all into confusion, the object being, as may be seen in reading the note, to connect the throne with this dispensation. But before I enter into any detail, I would ask, Is it not singular that, to give the vision of the throne of this dispensation, we have first the throne "in itself," as it is "unchanged throughout all dispensations," and surrounded by symbols which do not belong to it in this? The throne by itself belongs to none, or (if you please) is unchanged throughout all. Its relative character must then be determined by the symbols attached to it. But these pointed onward to future glories. It is thus indirectly prophetic when the symbols are separately and abstractedly considered. They were anticipative, and of the next dispensation, as is clear according to the "Thoughts" (see page 61, in the text and note). The symbols themselves then do not belong to this dispensation. Indeed this is clear, for the church (the elders) are in heaven. Nor does the throne belong to it.

73 But the symbols "will not be attached to it in the same manner" in the next dispensation: which in several respects is quite true. But then, would not the natural conclusion be that, if the symbols do not belong to this dispensation at all, but are prophetic of future glories, and yet that they are not attached to the throne in the same manner as they will be when the next dispensation is established, the throne represents a peculiar state of things, and belongs properly to neither? Is it not (seeing that the symbols are confessedly in themselves not indicative of this dispensation, but prophetic of future glories, and that the throne belongs to none) - is it not strange from those premises to draw the conclusion? "The vision of the throne, therefore, must be regarded as peculiarly belonging to our present dispensation. It is only indirectly prophetic when the symbols are separately and abstractedly considered." And what if considered as characterising the throne, which in itself is unchanged throughout all dispensations? But it may be added, "the Sinai character of the throne" has to be considered as well as the symbols. Be it so. Is the Sinai character of the throne what characterises our dispensation? Is this its relation to the church? Or is the church really to have no place at all in considering our dispensation? Take the Hebrews. Is Sinai the character given to the throne there as we view it? (See chaps. 4 and 12.) It is all very well to say, "a character it may well retain whilst Israel and the earth remain unreconciled by the blood of sprinkling." But what is this but to put the church and church-relationship wholly out of view as characterising the "church period" and "our dispensation"?

74 The church is seen exclusively in heaven in the prophetic part of the Revelation. It is not seen, save after chapter 19, in its millennial state. The throne has a judicial character, governing and plaguing the earth. What am I to conclude? That it is the church dispensation? or something special?

The statement of the unchangeable throne, however, is full of confusion, because all the titles, the revelation of which distinguished dispensations, are given as the titles of the unchangeable throne, and declared to be the same one as the other. Now, they are just what distinguish the relationship, as the symbolic circumstances and the Sinai character do here the peculiar position which it takes. The eternal throne, we are told, of Jehovah Elohim Shaddai, the covenant God of Israel.

Now, that the one true God was all this is well known: but the revelation of these names was what constituted the difference of dispensation. "I appeared," says God, "to your fathers, by my name God Almighty, but by my name Jehovah was I not known to them." Now He takes this name as the covenant God of Israel. At Sinai the legal covenant connected with it is sealed by blood. As "seen by Isaiah and Ezekiel," it was not a heavenly throne. In Isaiah, "His train filled the temple," which is now no longer owned. In Ezekiel, He is the God of judgment against that temple. For His throne was not there, but came there. And now the throne was found in heaven. The throne was supreme and immutable power in government: but its relationship varied. These variations are what are called here the unchanged throne, throughout all dispensations; and that which is Sinaical in its character, and clothed with a glory confessedly future, is said to be peculiarly belonging to our present dispensation. But when we find this Sinai character connected with the expression "after these things," speaking of the churches, or "things that are," does not the character of the throne become most peculiar and significant?

75 That the throne was then existent (that is, the throne of God simply as such) nobody doubts at all. But this proves nothing. It is a mere sophism, because the throne will be connected in the mind of the reader with that throne, and thus that throne attached to the present period or dispensation. But let him remember that the existence of the throne is alike true of all dispensations, and before and after all. The question is, Was that throne, i.e., the throne in that state, existent? because otherwise it has nothing to do with dispensations at all. It is "unchanged throughout all."* It is not revealed by itself. It is clothed with prophetic glories, and we must not consider, in order to judge of dispensations, either the throne by itself, "for it is unchanged through all," nor the symbols by themselves, but the throne clothed with these symbols, and these symbols connected with the heavenly throne - that is, the church in heavenly glory, the Lamb in the throne, etc., and yet the throne having a judicial Sinai character (i.e., a character which does not belong to the next dispensation, and is not its relationship with the church in this). The church indeed being seen, not as its object at all, but enthroned around it, or in, and in the circle of it, if we so apply the cherubim also. But to judge of the throne by separating the symbols from it, is to separate it from what characterises it here. Nor is anything gained by what is called its Sinai character, i.e., that it is actively judging the world, and enforcing the awful names of Lion of the tribe of Judah, and Root of David, because that certainly is not its character as belonging to the present dispensation. It evidently has its own proper character, such as is nowhere else found; which is not millennial with the world, and is not its relationship with the church.

{*The question clearly is, not about the existence of God's throne, but to what period the vision applied.}

As to the opposition between government and worship - that it is a court of government and not of worship - all that can be said is, while the government part is fully admitted, that it is not the fact; of which any one can satisfy himself by reading the book. That government is the predominant thought, most have long seen. The added thought, that it is not worship too, is clearly entirely false, as these very chapters particularly demonstrate; their chief subject being worship as soon as the throne is manifested. Government, though the throne be set for it in this new peculiar character, not being exercised at all. If in "this dispensation it is otherwise," it is clearly not otherwise here; so that it is not this dispensation that is in question.

76 When it is stated that the court of regal government will finally be identical with the temple, the answer is, It is not so stated in Scripture. Zion is not the temple, and Zion is the holy hill on which the decree has set the Son. That He is a priest upon His throne is another matter, but that is before the Possessor of heaven and earth. That does not set the throne in the temple.

What the following statement (page 66) may mean, is hard to tell: "The seat of His universal government cannot be symbolised by the temple, until Israel and the earth are reconciled through applied redemption." And what is it symbolised by in this vision? Is not that seat symbolised by the temple?

"The contrast between the court of government and the temple is clearly sustained in the Revelation." That is a strange note to append to Revelation 4 and 5. I can only ask the reader to read the chapters.

"It is whilst in the court [what court?*] that John sees the vision, in which vision the temple, the earth, the sea, are all equally employed as symbols of something external to the place in which he was." In vision he was in heaven. It was said, when the door was opened in heaven, "Come up hither," and the throne was set in heaven. As far as one can speak of a man in vision being anywhere, he was there where he saw these things. Nothing is said of any court where he was. He was in heaven, where all this was, and he saw it. There was no veil to distinguish the holy and holy of holies, nor is this distinction maintained here. The prophet was near enough too to converse with the elders. I hardly know whether the confusion or the unsustained character of the assertions is more remarkable in this note.

{*I suppose the court of government is meant. It was so much more natural, in reading the symbols found in this chapter, to suppose it the court of the temple, if in any, that I did not know what to think.}

I have only to repeat here that "fellowship with divine glory," and the church being "the fulness of him who filleth all in all," are not at all the same thing (the latter being the description of the church as the body of Christ); nor is all fulness dwelling in Him the same as filling all in all. The former relates to His Person; the other refers to the place He has actually filled as mediator, as may be seen in Ephesians 4.

77 As to the note on "They sung* a new song" - its contents have already been discussed, as to the new song being millennial. It is added now for the first time, "It is plain that Israel is meant by the saints . . . because it is said they are reigning, or shall reign," etc. Neither Israel nor the saints were reigning when the book was opened: that is a clear case, if it be a future thing. Are not the saints to reign over the earth? - the heavenly saints? They are a kingdom and priests, Why is it so plainly Israel to the exclusion of those who need encouragement as being yet under trial in this book? And where is kingship on earth said to be the privilege of Israel? That they will have great privileges, I do not doubt, and be a royal nation: but I do not know where it is said that they are to reign on the earth. The nearest statement is, "Instead of thy fathers, thou shalt have children, whom thou mayest make princes in all lands"; but it is never said anywhere in Scripture that Israel shall reign on the earth. Kings are to be their nursing fathers, but their reigning is never spoken of.

{*It ought to be, "they sing."}

But there is another point here. The author rests on the words "on earth," putting them in italics - "kingship on earth." "We are kings: but we suffer, instead of reigning on the earth." But here he is simply and entirely wrong. The translation in a general sense might be borne with as it stands, taking the earth as the subjected object of government. But when the word "on" is insisted on as distinctive, the answer at once is, It is not the meaning of the Greek word. Hence Mr. Tregelles has very properly translated it "over" in this passage.* Yet this, which is simple error, is the basis of the very important interpretation given to the passage. Moreover, the least attention to the system of the author will shew that it is an essential link of it. It has been already stated four or five times (no proof of it being given) in the previous pages we have examined, as necessary to the understanding of the order and relationship of the different parts of what he calls the Israel of God. The church in heaven being Israel's priests, and Israel thus united and brought into the same body, though in an inferior position, and enjoying, through the intercession and priesthood of the church, communion in all the spiritual blessings in the heavenly places, and so standing "in all the full excellency of the heavenly calling manifested on earth." Now this connection of Israel and the church standing in a priestly place is found to rest on a complete error in the use of a Greek preposition.

{*Any Greek scholar who has paid a little attention to the point, would know that epi, with words of government or rule, used with accusative, genitive, or dative, is connected with the subject of rule, and not the place of rule. I refer to the following passages as illustrating this: Matthew 2: 22; Luke 1: 33; chap. 19: 14, 27; Judges 9: 8, 10, 12-15, 22; 1 Samuel 8: 7, 9, 11 (LXX); Matthew 24: 47; Luke 12: 44. Indeed, with a genitive it has itself the sense of being set over anything, as those set over affairs. The contrast of en reigning in a place, and epi, over a people or land, may be seen in 2 Samuel 5: 5. As to epi, "over," all Samuel, and still more Kings and Chronicles, afford instances without end. Genesis 36: 31, of en. See Vol. 13, p. 131.}

78 As to the mediate place. It is a very strange assertion, that opening the book was a sign that there was some one worthy to communicate blessing. No doubt opening a book may look like communicating its contents; but how communicating blessing? Is not worthiness to receive and open, a common identical title in the passage? And how to communicate blessing, or (as is said, page 61, of its "understood meaning") "the effectual communication of the blessings which will flow from the love and from the glorious power of the Most High God, Possessor of heaven and earth," when page 7, "the chief subject" of chapter 6, i.e., the opened book, is the infliction of divine chastisements on the earth, until they are consummated by the day of the wrath of the Lamb?" Or how indeed did He appear as communicator, when (pages 74, 75) "the Lamb opened the seals, not to fulfil the events declared under them, but to instruct us prophetically concerning them?" Or, after all, what is a mediate place between receiving and communicating? Or what is there about all. this in the chapter, contradictory as it all is? The taking the book, that was in the right hand of power of Him that sat on the throne, called forth the song of those in heavenly places seen in their glory, because the glory and person of Him who took it to receive and develop the accomplishment of God's counsels were brought before their eyes. That He will be the effectual communicator of blessing no one doubts; but there is nothing about it here. And the reason of His title to receive and open the book is quite another reason, that is, His having accomplished the redemption of those who sing.

79 As to the vials.* 2 Chronicles 4: 22 only says, the basons were of pure gold; and where they are mentioned elsewhere, all that is said is "and he made an hundred basons of gold." From the place they are mentioned in, and the materials, it may be supposed that they were somewhere in the holy place; but there is no kind of connection with the altar of incense whatever. It is elsewhere that that is mentioned, and these hundred basons are connected with other things. Nor does the author venture to state why they "answer to the vials." Incense, of which the vials were full, was put in another kind of vessel called censers.

{*The Greek word phiala is indeed used in 2 Chronicles 4: 22, by the LXX, of the hundred golden basons made by king Solomon. But these bowls are never connected in the Old Testament with incense, nor even with what men used to take fire from the altar with to put the incense on. It is employed for the Hebrew word used in Numbers 7 several times for the silver bowls offered by the princes; Exodus 38: 3. (LXX ch. 38: 34, Ed. Bos.) Bowls of brass connected with the brazen altar; the same in Numbers 4: 14. In Amos 6: 6, when used for a drinking bowl the LXX translation is quite different. In 2 Chronicles 4: 22 (21), the Septuagint seems to give another word; but a little attention will, I think, make it plain. The word labides is placed by the Complutensian edition, after luknoi. Of this there can be very little doubt, seeing it is the term used for a part of the luknoi in the description, Exodus 37. (LXX 38: 20, or Compl. 24.) There is no word for this in 2 Chronicles 4: 22 in Hebrew; the Septuagint adds it. This being so, phialai corresponds with the usual Hebrew word. The general expression of phialai is borrowed possibly from Solomon rather than others. But they had no particular connection with the altar of incense. The censers, or vessels used for that, are translated by the LXX as purcia, as in Exodus 38: 3 (35). The same thing is in Exodus 27: 3 as to both words. They are used to contain the plagues oftener than prayers. See chapters 15-18, ch. 21: 9.}

As to the note at the close, stating "they are reigning," it seems to me absurd; because the song celebrates the opening of the book, when most certainly they were not reigning. Griesbach and Scholz both give "they shall reign" (the latter citing the authorities for both readings together, without distinguishing them). As to the evidence of these different readings, it is this. Two of the three ancient MSS are here wanting. One has not this passage: the other, if it has, is not cited. The one uncial MS which remains reads "they reign," with fifteen others, and some versions. Eighteen MSS read "they shall reign." Tischendorf reads "they reign" - Knapp, "they shall reign." When the writer states that it is not found in any ancient MS, he goes farther than he is warranted. There are but three. One has not this place in it at all, being imperfect, and the other is not cited at all.

80 There is one thing, curious enough, as to the exactitude and authority of these criticisms, namely, that in the beginning of this note, the MS "A" has no authority whatever; at the end, it is almost conclusive. The statement of the friend alluded to, we are told, leaves little doubt that the reading "they are reigning" is the correct one. That on which the author rests, leaving all other authorities out, is, that it has the authority of the Alexandrian MSS (read MS), whereas the other reading is not found in any ancient MSS. In the beginning of this short note we are told that there is no doubt that the correct reading is "thou hast redeemed us," etc. The unlearned reader will be surprised to hear that this same Alexandrian MS is against this reading. It is conclusive at the end of the note, under the same circumstances (that is, the silence of the other two); on the other side, it is totally rejected at the beginning, where no authority at all is cited against it; that is, a certain MS called "A" rejects the word "us." But "us" is retained as of undoubted authority, though not found in any ancient MS either. This same MS reads "they are reigning," and then it is conclusive, though a majority of other MSS read "will reign." It can hardly be of no authority, and of all but conclusive authority, in the same note. Yet, as we have seen, a whole edifice of interpretation, a complete system, as to the church's priesthood, and Israel's place, is founded on all this. Do not let the reader complain of my plunging him into criticism: I engage him to keep out of it. But when vast systems of interpretation are based on assertions made about them as of undoubted authority, one may be forced to enquire whether such assertions are well founded, because they have an imposing air with many who have happily no idea of distrusting them.

CHAPTER 6

To the statements in the introductory part (page 69), though they be not quite exact, taken in a general way, I have no objection. Generally speaking, from chapters 6 to 18 inclusive, the prophecy does treat of God acting for Christ; the subsequent part, of what occurs after Christ is sent forth. The period thus noticed is not the whole of our dispensation, nor even here stated to belong to it. The fact merely is stated, that this part of the Revelation treats of God acting for Christ; the other, of events after Christ is sent forth. Indeed the statements would seem to distinguish this as a peculiar period. The author says, "events which are brought to pass during the time that the throne of God is acting for Christ." Now, as the whole period and series of events is future,* this future period seems designated as the time during which the throne of God is acting for Christ. Such is clearly the case. It is the revealed period in which God is so acting (treated as future in page 37) as characterising the present period in page 11. I could only say, generally speaking, because it is quite clear that the end of chapter 11 closes the whole history, and goes far beyond the period here spoken of; and begins with the marriage of the Lamb, which is not an event after Christ is sent forth. When we come to details, these distinctions will be important; but do not affect the general statement, that the subjects referred to are those of these two parts.

{*See "Thoughts," page 37.}

81 But then the statements in page 70 are altogether contradictory and untrue. I supposed at first the author must mean the whole prophetic part, but he is precise, and says, that from chapters 6 to 18 the last forms of evil are described, etc. But how, if this part be only "the throne of God acting for Christ," and Christ "waiting till His foes shall be set as a footstool for His feet," can it be also "then by the mission of His Son"? Again, if it be the second part that gives events after that mission, how are found in the first "the aspects of the blessedness and glory, both in earth and heaven, which will, as soon as the hour of Satan's triumph is over, attach to those who share the resurrection glory of the Lord Jesus"? If these are the subjects of the first part, then it is not merely events brought to pass during the time the throne of God is acting for Christ. Further, the mission of Christ is neither the throne acting for Him, nor events that occur after His mission.

But there is another more material objection to this statement. It involves (as so many others that we have seen) most important, and, I believe, entirely false views, assumed without the reader's being the least aware of what he is adopting. It reveals, we are told, "various aspects of the blessedness and glory, both in earth and heaven, which will, as soon as the hour of Satan's triumph is over, attach to those who share the resurrection glory of the Lord Jesus." Now what does this mean? Who are they that in earth share the resurrection glory of the Lord Jesus? I am aware that it is stated farther on, that Jerusalem on earth is in the full excellency of a heavenly calling. And this, unsaid but quietly assumed here, prepares the mind for such statements. But where, I ask here (from chapters 6 to 18 inclusive), are those spoken of who in earth share the resurrection-glory of the Lord? Or what is the blessedness in earth of those who share it (if this is the turn given to this passage), so stated in these chapters? One hundred and forty-four thousand of Israel are sealed to be spared. But where is blessedness and glory on earth spoken of in these chapters, unless the writer would apply the rest of the great multitude to earth, which he does not? And if on earth, how do they share the resurrection glory of the Lord? All this just goes to efface the proper heavenly distinctive glory of the church; and no one can have read the book attentively, without seeing that this is its constant and unvarying purport. I would draw the reader's attention to this. It is evidently of the last importance. And I would ask him what is the meaning of blessedness and glory in the earth of those who share the resurrection-glory of the Lord Jesus; and where he finds that in Revelation 6 to 18 inclusive.

82 Next, as regards the order of arrangement. There are several separate visions. This I do not contest at all. But that Christ's mission is referred to (that is, if the author means by the Spirit of God) as then just arrived but not entered upon, I deny altogether. The only passages which can be alleged in proof are, first, the close of chapter 6; and secondly, chapter 11: 15-18. The first is the fear of the wicked in the earthquake, and not the revelation of God at all, nor in any circumstance or prophetic date, whether of narration or fact, possibly to be connected with the actual coming of Christ; because all the circumstances are quite different from the account the Spirit gives of His coming; and the seventh seal is not opened. The second passage which may be referred to is chapter 11: 15-18, where the voices in heaven, on the seventh woe-trumpet sounding, celebrate the earthly kingdom of Christ as come, and all the consequences from that time onward. This does indeed, as has been stated, actually close the mystery of God; but the only thing that is not referred to in it is Christ's mission. And it speaks of our Lord and of His Christ as having the kingdom. The events which follow are declared, but not the mission; and even this not at all in a revelation by vision, but in the celebration, anticipative as to the facts, of the kingdom by voices in heaven. And it is quite evident to me that the connected historico-prophetic narration of God's dealings closes entirely here. That which follows is made up of distinct visions as to special points at the close; but of this more hereafter.

83 Next: "Blessing is mentioned first," we are told, "prior to the events of evil and of judgment by which it is preceded and introduced." This, which is a very ancient remark on the Apocalypse, I do not contest neither. The use that is made of it, to deny narrative order, I affirm to be entirely unfounded. How does it militate against any orderly narration, if I say, See the happy and blessed order and prosperity of that family; and now I will shew you all the discipline and trial they went through in order to arrive at it; and then give their previous history in orderly narration? It would be a very simple and consistent method. The question is a question of fact. The reasoning to subvert it, a priori, is perfectly futile. That God, who knows the end from the beginning, may encourage the saints by shewing the result before He makes them go through the difficulties of the way, is most possible, and I believe constantly true. He stated that the seed of the woman should bruise the serpent's head. Yet, I suppose, we have an orderly narration of what passed from that day out in Scripture until it be accomplished. Nor does this declaration militate against its historical order. As I have said? there is not the slightest force whatever in this reasoning. Its aim is evident, but it has no force.

Then as to the facts by which it is sought to prove it. Chapter 17, we are told, is earlier than chapter 13. Now let me put this case. I am giving the history of all the revolutionary war. I give a long account of all that passed in France - Buonaparte's victories in Italy, etc.; I come at last to his subversion of the Romano-Germanic empire by his victories over Austria. In order to make this understood, and its importance appreciated, I give an account of the origin and formation of this system, its place in Europe, and in general history; and, having brought it down, together with perhaps a similar account of the Italian States, to the period at which I had arrived in the general history, I resume the thread of the narrative, and complete what referred to all thus brought under view. Would it be said, because of this, that my narration was not orderly? Is it not the universal practice, when a general history bears on particular subjects? Can it be otherwise, if a history is complete? And, as "we know in part," is it not the way to be expected, though the writer be the Spirit of God Himself? And it is just what is found in the book of Revelation. If it were asserted that the same order of narration continued from chapters 6 to 18 without interruption, then indeed what is remarked of chapters 17 and 13 might have some weight. But who has asserted this? No one but the author himself. And having given to understand that chapter 6 to 18 is one complete whole, he shews that it cannot be a whole of orderly narration. But then the proof given is merely a mistaken assertion of the author assumed to be true.

84 I surely do not believe that the reward given to prophets and saints precedes the destruction of Babylon and the mission of Christ; but this does not hinder my finding orderly narration. Let us examine the facts.

I have a succession of events: seven seals, one after the other, and seven trumpets in order: and before the last of these, I am told (in connection with a parenthetical little book which is opened, of which the close is clearly marked) that in the days of the seventh angel, who is about to sound, the mystery of God should be finished. The seventh angel does sound, and the time for closing the mystery is come. Hence the voices in heaven celebrate all connected with closing the mystery, and the orderly narration is interrupted - the general scheme of the history being complete. A vast power* (as important as all the rest of the history, and whose parasitic roots, as we learn from a Thessalonians 2, had been planted in Christianity from the days of the apostle - at least what prepared its way) was to be unfolded as that on which the judgments, celebrated in general at the close of chapter 11, were especially to act. Hence the history of this as a distinct power in all its bearings is given, and the historical order of narration of course interrupted.

{*This supposes 2 Thessalonians 2 to be the first beast. It is rather to be taken as the second or two-horned beast; but this does not affect the argument.}

Chapters 12 to 14 give us this history complete, and the dealings of God in the world connected with it. It is a distinct vision and hence the order of date must be confined to the subject treated, and can at most only be compared with what is in another vision. But it has its own order within itself, closing with the vintage of God. Then we have another sign in heaven, introducing the seven vials, which are the wrath of God on the earth not the history of the beast, though the beast be found there. This was needed to complete the materials of this history. Just as I might relate the state of the provinces of France in the history I have supposed, after giving the public European history of the revolutionary body.

85Lastly, chapters 17 and 18 do not profess to be history or narration at all, but description of a particular object of judgment, whose details had not yet been entered into; only the fact of its judgment had been mentioned in its place in the two previous statements of the course of final events. Now the details are entered into, of what it was, its relationship with other objects of judgment, and the circumstances of the judgment itself. Just as I might describe Paris, its circumstances, vanity, objects of art pillaged elsewhere, and its siege, in the history I have supposed. The same thing occurs after the completion of the history of, and subsequent to, Christ's coming: after the marriage of the Lamb, the coming of the King of kings - the destruction of the beast - the binding of Satan - the millennium - the loosing of Satan - the judgment of the dead - and the close of all things. In a word, after the series of events given from chapter 19 to the end of chapter 21: 8 inclusive, a description is given of the heavenly Jerusalem, and its relation with the earth (as before of Babylon, and her relation with the beast, and in the same manner). But all this does not touch the orderly narration, where orderly narration is professed to be given, as it surely is, as description is professed to be given in another part; and to take events out of the descriptive (professedly descriptive) part, in order to compare them with others in the narrative part, to disprove the order of narration, because the chapters of description come after the narrative ones, is simply confusion and nothing else. Yet it is of this the writer says "I wish it to be especially noticed, that these instances prove that the Revelation is not a consecutive history; and therefore any system of interpretation that regards it as a consecutive history, whether of events yet future, or of events past, must be erroneous." And all this confusion is the more unreasonable, because it is based, not upon the statements of others, but upon the author's own assertion that chapters 6 to 18 is one complete part, taken together; and on this he argues to prove that others must be in error.

86 There is this peculiar to the Revelation, and this only - that, the subjects being moral, the descriptions and account of judgments are of as great consequence as all the history; and, we may almost say, of even more consequence than the narrative part. But this changes nothing of what I have said. On the contrary, it is very important to have the narration, to give the order, to put each thing in its place, and shew the general relationship of events. This is the division I should make in the book. First, in general, chapter 1; then chapters 2 and 3; then chapter 4 to the end. Then, in detail, chapters 4 and 5; then chapters 6 to 11. There the general history closes,* but none of the facts of the seventh trumpet are given in prophetic vision. Then chapters 12 to 14; then chapters 15 and 16; then chapters 17 and 18. Thereon the scene changes, but the event is taken up,, and we have chapters 19 to 21: 8. Then chapter 21: 9 to 22: 7; when the closing remarks and testimony commence, and complete the book.

{*I believe there is consecutive order in chapters 11 and 12 in this way. Chapter 12 takes up from its origin, and pursues in its conduct, what becomes the object of judgments which happen under the seventh trumpet, and so falls into the general narrative. But then it was quite important enough to give it a history apart, as it was of Babylon afterwards; because these evils and judgments at the close, which take place under the seventh trumpet, forming the latter part of the Revelation (beginning with chapter 12), are really the most morally important of the whole book.}

We come, in page 74, to the chapter (6) before us. "Its chief subject is the infliction of divine chastisements on the earth, until they are consummated by the day of the wrath of the Lamb." This is a most inaccurate account.

Four riders on horses go forth: three of whom, at any rate, bring chastisements on the earth. The opening of the fifth seal lifts up the veil to shew us martyred souls who yet must wait for the execution of vengeance, till others are killed as they; of which, note, nothing at all is said. Then there is an earthquake, but nothing at all said of the day of the Lamb's wrath, but by the terror of the kings, etc., of the earth. That it is not the undescribed day of Christ is clear, because the state of the kings of the earth, etc., is described, and it is entirely contrary to the description the Spirit of God has given of their state at that day, at the close of chapter 19, where they make war haughtily and boldly with the Lamb, and are slain, and did not hide themselves from His wrath at all: they had been given over to believe a lie. The effect of fear upon unbelieving man is confounded with a revelation of the Spirit of God. It is, moreover, revealed that these signs come before the great and terrible day of the Lord. It is these signs that alarm them, and not the actual arrival of the day, nor consummation of wrath by it.

87 And here let me recall what was said, that opening the book was a sign there was some one worthy to communicate blessing. It was surely a strange book to open to prove that.

We again also see the unsuitableness of the song as celebrating the opening the book, and Israel's actual reigning at the same time. But further, "The final triumph is first announced." What final triumph? I admit that God can give anticipative views of blessing before the sorrows that introduce it. But that we have had, according to the author (and I am not combating the general idea), in chapters 4 and 5 already. But after that has been done, and we have seen the resulting glory, and we are come to a systematic succession of events of an active character, numbered 1, 2, 3, etc., of an analogous nature - to say that the first of these means the result of all, seems utterly unreasonable. The resulting glory we have had: we have now events opened, and active agents in the scene. The first seal is opened, and the first beast says "Come and see," and there is a rider on a horse. The second is opened, and the second beast says "Come and see," and there went out another horse; and so on. This second horse the author would persuade us is the first, and the first the last of all. Is this a reasonable interpretation?* The fact of the seals being opened in vision changes nothing of their being events to be fulfilled, though not then fulfilling. So that announcing or fulfilling makes no difference: they were announced as to be fulfilled.

{*I would here ask in passing, what proof there is that this horse and his rider is Christ at all. I see none whatever. It seems to me much more like some imperial conquest, providentially permitted of God (perhaps of Antichrist himself, before he assumes that character). This question does not apply particularly to Mr. N.'s system.}

88 But this, though it seems to me unreasonable, is comparatively immaterial - a point in which any might err in interpretation. But what follows (page 77) is surely very serious in its character, and is the settled leading principle of the book. "Neither is He yet surrounded by the risen church, as 'His fellows,' partaking in His glory." That is admitted, of course. "Jerusalem does not as yet stand as the 'Queen at his right hand, arrayed in gold of Ophir,' i.e., in the full excellency of a heavenly calling, maintained and manifested on the earth," etc.

What is then the heavenly calling? It is clear it is not a calling to heaven at all: for this glory is on earth. It is glory terrestrial, at the time all things are gathered together in Christ in heaven and earth. If the earthly Jerusalem (if such a contradiction in terms can be stated) is "in the full excellency of a heavenly calling," how is it heavenly? Because, remark, it is not suffering for it. We have the heavenly calling now; because, though on earth, our hopes, joys, place, when Christ comes in glory, are with Him there. We suffer on earth because we have this heavenly calling. But this will not be the state of things then. It is with Jerusalem and her inhabitants the result on earth of Christ's coming in glory. And how is that a heavenly calling? Can the full excellency of a heavenly calling be maintained and manifested on the earth? and if so, what is a heavenly calling? For, I repeat, it is not now the manifestation of its power in suffering, in following Christ crucified. That may manifest in spirit the power and excellency of a heavenly calling, because all is dross and dung for the sake of it; but that is not the case here. It is the actual result of Christ's triumph and coming on earth, for those who have not suffered with Him by faith in the heavenly calling and glory. And how can that be a "heavenly calling," and its "full excellency"? Is it not destroying the very idea and meaning of it, and bringing all down to earth, and levelling all to that measure and standard? I ask any saint, is the state of Jerusalem on earth the measure for his soul of the full excellency of the heavenly calling? And if not, what is this but to lower and degrade the church to the place and level of what is earthly - of those who have not suffered with Him in His rejection?

It will be said, perhaps, It is distinguished from sharing His glory as His fellows. No doubt it is not said that the earthly Jerusalem is in heaven with Him: I suppose that would hardly be expected to be received. But their sharing His glory as His fellows, together with what is yet more blessed - being one with Him in love in the Father's presence, and being His bride when He holds the kingdom - that is the heavenly calling in its chief parts. And how, if it be distinguished, is Jerusalem on earth said to receive it?

89 Nor am I aware that the eternal state is ever spoken of as the heavenly calling (supposing now that there is no difference when that eternal state comes, between those who have been in Christ's glory, and those who have been His subjects on earth during the millennium); I am not aware that it is even particularly connected with heaven more than earth. God is all in all, the kingdom being delivered up. The tabernacle of God is with men. But there is nothing ever spoken of as distinctively heavenly. The heavenly calling is an expression used in the Hebrews to contrast it with the earthly promises made to the Jews, which will be accomplished in the Jerusalem glory, which is here stated to be the full excellency of the heavenly calling. The same contrast between the promises to Israel and our portion, I have no doubt, is urged in John 3, when (having referred to the necessity of regeneration for the enjoyment of earthly things with God, as they had been revealed in prophecies which the master in Israel ought to have known) the Lord says, "If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things?" and then at once refers to the cross, the lifting up of the Son of man - taking Him (and us with Him) out of these earthly things.

Thus what is properly and distinctively our calling is entirely effaced and set aside in these statements. The earthly Jerusalem being on earth when enjoying present glory, not suffering for hoped-for glory, in the full excellency of a heavenly calling maintained and manifested on earth. We have already seen the expression - The blessings on earth of those who share His resurrection-glory - an expression entirely incorrect, or extraordinarily ambiguous, and entirely destitute of foundation in the chapters from which it is alleged to be drawn, in which there is nothing about blessing on earth at all.

But there can be no doubt as to the general purport of the writer to exalt Jerusalem on earth to the full level of our calling now. Those familiar with the question will well remember the passage often urged to shew this, "We are partakers of their spiritual things." But to insist only on what is found in this book, I shall produce here from other pages in it the statements of the writer, shewing that it is not because of an isolated passage of doubtful meaning, that this view is attributed to him.

90 Thus page 138: "Our mother is not Babylon, but that divinely ordered system of truth and power, which though now not known as having form or comeliness is yet to be paramount in the earth, and to reign, beautiful in holiness, supreme over all nations. 'I saw a woman clothed with the sun, and having the moon under her feet, and on her head a crown of twelve stars.' Such is the vision of her coming glory in the earth [note, he is speaking of "our mother"]; and faith even now recognises her as this. This is our parent - the system to which we belong, and to which, in the midst of all the brightness of Babylon's rising greatness, we give the homage of our hearts; and will, through God's grace, constantly adhere. Our estimate of its excellency will of course vary, according to the singleness of our hearts, and the integrity of our faith and knowledge: but in proportion as we are able to look on into the future, and consider the period when Christianity shall, in Mount Zion and in Jerusalem, be supreme in the earth, we may see the reason for the glory of the symbols wherewith this chapter commences." Is it to glory in the earth that the homage of our hearts is given? or is Christianity supreme in Mount Zion, and Jerusalem here below, our mother? Where then is the heavenly calling? or why such avoiding of the simple and blessed statement of the apostle, that Jerusalem which is above is our mother?

Again (page 142), We need not marvel, therefore, if Christianity "be here presented, as if bearing the name of Zion." (We may remark in passing that it is not at all so represented: the writer is commenting on chapter 12.) "How indeed could it be otherwise? For when that holy blessed system of truth and power, for which we and all saints have from the beginning suffered, and which now we name Christianity, shall at last arise into its destined supremacy in the earth, it shall be identical with Zion, arising in the moral grace and dignity of its high calling in the earth." (This expression is the more remarkable - "high calling in the earth"; because high calling, as anyone acquainted with the Greek Testament knows, is calling above, up out of the earth, our calling, 'above' - ano). "Christianity can never have its rightful pre-eminence until the hour comes for the mountain of the Lord's house to be established in the top of the mountains, and to be exalted above the hills (mountains and hills are the emblems of authoritative power); when many people shall go and say, 'Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he Will teach us of his ways, and we will walk in his paths, for out of Zion shall go forth the law, and the word of the Lord from Jerusalem.' The mountain to which we by faith are already come," etc. "So that the identification between ourselves and Zion will need no proof." Are the promises to Israel - of its latter-day glory, the "Come ye, and let us go" - our hope? the rightful pre-eminence of Christianity - of that "which we now name [what an expression!] Christianity"? Do "we belong" to Zion on earth?

91 It will be seen further on, that Zion itself, literal Zion, is said to be the church's place, as holding power on earth; that the saints, in an earthly state, are as "really blessed" as those in the heavenly; and, on the other hand, that "a heavenly as well as an earthly character is given to Zion." But all this in its place. It is merely the general statement that I would place before the reader now. One quotation more will suffice for this purpose.

"There is, however, one blessed point of contrast between the system of God's city, Jerusalem, and this. When Babylon's system is separated from its city, it perishes - and perishes for ever. But, when Jerusalem's system is separated from its city, as it even now is, it does not perish. It is indeed outcast in the earth - no eye but the eye of faith recognises its beauty: but it exists, and there are some eyes that see it, and some hearts that love and cleave to it - and they shall continue to cleave to it, until the hour comes for it to be united to its own city, and to be exalted in the earth." Now what I would ask here is this: Is Jerusalem on earth the "own city" of the system to which my heart cleaves - to which yours does, reader - or Jerusalem above? Is it earthly Jerusalem's system to which you belong? If not, where is all this leading you? Certainly not, as to your mind at least, to heaven. Heaven and the heavenly calling cannot be denied, but it is assiduously made "our high calling in the earth." I have given those long quotations to shew that it is not a casual expression, but a regularised system: no matter of inference, but of elaborate statement, and diligent repeated assertion, that Jerusalem on earth is the own city of the system to which we belong - that our high calling is a calling in the earth.

Having made the matter of fact plain, I do not reason on it much here; I prefer leaving it to the reflections of the reader It will recur again in its effects and bearings on other points I pursue now the chapter.

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

J. N. Darby.

<08001E> 92 File section  4.

After stating that some will be slain in the midst of all this abounding iniquity (the connection of which however with this period is given without any proof at all), we are told that the "altar represents the priestly intercession of Christ. It is the place around which the risen priesthood of Israel* will by and by be gathered, clothed in their garments of glory and beauty," etc. "But here they are under it, in the place of ashes, crying for vengeance." "The holy place is turned into a place of judgment."

{*This point is constantly recurring in the author's statements, and is part of an elaborate system, which makes the Aaronic priesthood of Aaron and his family the type of the heavenly priesthood of Christ and the church during the millennium. Where is the proof of this? It is assumed all through this book. I do not discuss it at length here. There is no proof given of it whatever. Now, it is to me more than questionable if it be true. The proper priesthood of Christ is Melchisedec priesthood Now He exercises it for the church after the type of Aaron; but there is no proof that He will do so during the time of millennial glory. It seems to me rather inconsistent, on the contrary, with His position as Melchisedec on earth judging righteously. During the time of Satan's power and our infirmity in conflict we have, if any man sin, an Advocate with the Father. Not to make good our righteousness, but to maintain us in our position before God in our walk. The question is, whether, during the millennium, where there is no temptation, judgment is not the consequence of sin in that day in the earth, instead of intercession, as regards actual present dealings with it: It certainly ought not to be assumed that Christ exercises His priesthood in a Melchisedec manner on His throne, and after an Aaronic pattern in heaven, at the same time, and about the same things.}

Why does the altar represent the place of the priestly intercession of Christ? Christ intercedes within the veil, not at the altar of burnt-offering. The altar of burnt-offering was not the place of intercession at all. If it had been the altar of incense, there might have been some appearance of reason here, though that is not properly Christ's place; but it is not. As the writer observes, their souls were in the place of ashes under the altar. It is indeed an evident allusion to their having been as burnt sacrifices for Christ: their lives are found under His altar. And how are the risen priesthood of Israel to be gathered there in their garments of glory and beauty? Was it at the altar of burnt-offering that the priests offered their incense and sought blessing? Sin-offerings and bloody offerings of every character were offered there; but that was all. We have indeed seen that this priesthood of Israel, so often repeated, rests merely upon a decidedly bad and false translation of the Greek. I must say it is a painful thing to be obliged page after page to take notice of trains of statements so entirely unfounded and palpably wrong. And what of the system built upon them?

93 It is a curious remark, that the white robes were given to them, but not put on them; but I leave it where I find it. Everyone can judge of it according to the weight it has in his mind.

As to the criticism* "a white robe, and not white robes," I suppose it is correct: but then it is not merely said "to them," which the English reader might suppose, because it is said "to each"; so that, white robes were given to each, or a white robe was given to each, is pretty much alike.

{*I take advantage of the word criticism here to state, that the friend referred to in the "Thoughts" has very kindly communicated to me the information, that, though in Griesbach's Leipsic edition of 1805, and many reprints, the reading "us" in Revelation 5: 9 is marked as spurious, this mark is a misprint. That Griesbach really gives it as only a questionable reading. Mr. Tregelles (for his name is now known by the publication of his book) adds, in his communication to me, proofs that "us" is the right reading. I dare say his reasonings are just, though the one ancient MS is against the reading; I have no disposition to dispute it. My objection is not to the reading, which is the commonly received one (the change is in autous), but to building an immense system on it. But as I had been misled by the reprint of Griesbach's edition, I thought it right to correct it. It is no wonder I was, as these reprints, misled by the Leipsic edition, so give it: indeed Mr. T. says, "I used to think he had rejected it." Having corrected the mistake, which I am enabled to do by the kindness of Mr. T., I do not enter further here into the detail of the critical question. No one can deny that the passage is, as to critical readings, in an entangled and unsatisfactory state.}

When it is said, "signs which immediately precede the manifestation of the Lord in glory" - in a general sense it is true: but it is quite clear that the signs in Luke occupy a period - perhaps a considerable period of time - a state of things in which men find themselves, which causes them to look forward with anxiety.

But it seems to me that, as the images here used are drawn more or less from passages whose accomplishment takes place clearly at different periods, the image being generally used for great revolutions, we must take its date as employed here from the revelation itself: and, I apprehend, its coming before the seventh seal is opened proves that it is not the closing act of the mystery of God. Passages in which these images are used will be found in Isaiah 14 where it is connected with the fall of Babylon, which is itself called the day of the Lord,* and, according to the author, precedes the final judgment of the nations. In Joel they are said to come before the great and terrible day of the Lord; in Isaiah 34 they accompany the judgment of the nations in Idumea. Seeing also that, while the objects used as signs are the same, what happens to them (whether intentionally I do not here say) is quite different; that the particular points here are taken in part from Joel, which says it is before the day, in part from Isaiah 34, where it is the accomplishment of judgment on the nations in Idumea; while clearly (the seventh seal not being opened, nor, I apprehend, even the trumpets blown, though this may be differently judged of, but certainly the seventh seal not opened) the final judgment is not executed: - considering all these things, it seems hasty to fix the time by a view of these signs taken from other passages, and quite incorrect to suppose that they are used as happening once in a determinate sole time common to all the passages. Nor are the signs given in Luke at all the same as those in this passage. I have already remarked that Joel says they are before the day, and that the state of men's minds here does not answer to their state at the end.

{*See verses 6, 9, and 10, when the signs are connected with the day.}

94 Further, the writer should not say "events which follow the manifestation of the Lord," because there is not one word about His manifestation in the passage. It may be remarked that the same expressions as to islands and mountains are used as to the judgment of Babylon, in the Revelation itself (chap. 16: 20), which, according to the author, is before the day of the Lord on the nations, or the manifestation of the Lord (as indeed is clear in that passage chapter 16: 20). The other passages cited from here are Hosea 10: 8, and Isaiah 2: 19.

As to the rest of pages 80 and 81 I say nothing. I believe, as we all do, that these countries will be the scene of marvellous events. The statements made here, which are given as of "doubtless" events, I do not enter on, as they are more prophecy than interpretation. The only effect is to lead the mind to put far off its own expectation of Christ by statements which not one syllable of scripture is brought to support. I read that political events "must infallibly raise," etc.; that other events "will doubtless dispel," etc.; and that European energies "will doubtless be an era" in the world. So that we may safely put off the Lord's coming till another era is passed. But who will answer for the infallibility of all this, or dispel the doubts which may arise as to it? I might bring as strong arguments against it as for it, but as mere speculation I leave it untouched.

95 Scripture seems to say that Egypt shall not rise into greatness. Nor do I remember there any statement whatever of the glory and greatness of these countries in the latter day. Jerusalem is trodden down of the Gentiles to the end. This may be considered moral perhaps. These countries will be the scene of wars and political jealousies, rumours of wars, nation rising against nation. But it seems to me that Ezekiel 34-37 tends to shew that the land of Israel will not be in prosperity till the Lord restores Israel to it. I should think Hosea 2 tended to shew the same thing; Joel 2 also; and even the accounts given in Daniel. And I would ask, Is there any passage to the contrary? Deuteronomy 32 I would cite as bearing on the same conclusion; and Leviticus 26: 33, 34, 40-42 seems to speak very strongly in the same sense. But I do not pronounce on what the wickedness of man may do: only prophecies of this kind, drawn from political events, without one word of scripture, cannot be of any weight. First, the information of the writer may be very imperfect;* and political consequences are so uncertain, that one cannot trust them in divine things. One would like to have a little scripture for them. As to Babylon, concerning which I am sure there are many erroneous statements made by the author, I will consider it when we come to that part.

{*Some of the statements, made in the tracts connected with prophecy, shew the most entire ignorance of the political state of things. Certain acts are attributed to the French, for example, as promoting certain principles, which were done solely to destroy their influence. I do not blame the ignorance at all here, but the pretension to interpret events in this manner.}

I have only to add, as to the note to this page 81) - "the principle of each prophetic book being its own interpreter" - where is this principle to be found? I should judge that the statement of the apostle Peter (2 Pet. 1: 20), rightly understood, is the direct denial of this principle. No prophecy of scripture is its own interpreter: you cannot interpret it in taking it by itself. Such is the plain translation: so it is understood by Wahl (though he adds what will interpret it, in which we may not agree with him; but this is his translation). Every one will judge of this for himself.*

{*I apprehend Luther and De Wette translate it in the same sense.}

96 I know not who ever considered the change under Constantine as the real work of the Spirit of God, save as a providential work is.

In page 82 we have a very important principle, which the reader will do well to weigh. "These nations cannot be raised except in direct contravention of His (God's) declared resolve." Yet here "the unhindered progress of human greatness is to reach the final point of its attainment." Surely this serious statement ought to be well borne out by plain and direct scripture. It is not merely blessing, left to man's responsibility, lost, and men acting contrary to God's revealed will. "These nations are declared, in the word of God, to be under His judgments." Now, that man should attempt to act in contravention of God's will is, alas! surely to be expected. But that he is to succeed in raising up whole countries to such prosperity as never was heard of, in direct contravention of God's declared resolve, so that the unhindered climax of man's progressive greatness should be there, where God declared it should not be, and in places which are under His judgment - surely this requires some wonderfully strong proof, to be believed. And let the reader remember that this way of putting it is the author's own, not mine; and that he has not adduced nor alluded to one passage of scripture on the subject. There is nothing at all but his speculations on political consequences, and a system he has framed in his own mind.

I have no doubt that the prophetic and specially the Roman earth is the scene of the greatest events and deepest evil principles of the latter day. But when the author says (page 83), "The great hour of temptation comes only upon the Roman earth (oikoumene - see Luke 2: 1), but it is to try or put to the test them that dwell upon the earth," his use of oikoumene is wholly unwarranted. Augustus representing the imperial power of the beast, the habitable earth (for this is what the word means) was given to him; and the pride of man, ignorant as he might be of God's counsels, was prone enough to assume the title. But to use this in order to confine the word to the limits of the Roman earth actually possessed is entirely unwarranted. Is it only the Roman earth, the assurance of the judgment of which is given to all men by Christ's resurrection? (Acts 17: 31.) Or is this the meaning of verse 6 of the same chapter? Is it only into the Roman earth that the First-begotten is introduced? (Heb. 1: 6). Or is the sound (Rom. 10: 18) gone out only into the Roman earth, translated "the ends of the world"? There it is used for Tebel, the world, in its largest Hebrew sense. So the LXX. (Psalm 9: 8). We may remark that Romans 10: 18, moreover, seems to set "earth" and "world" just in the contrary way to that in which the author puts it. Nor am I aware of any passage which gives ge, earth, a more extended sense than oikoumene. (See Isaiah 24: 4.) The contrary is the case, as in those already cited; that is, ge (Greek) is used for eretz (Hebrew), and oikoumene (Greek) for Tebel (Hebrew). There is clearly no possible authority whatever for the use of oikoumene for Roman earth in Revelation 3: 10, because it is applied to the empire once in a confined sense (that empire then including the civilised world, which indeed had been given up to it by God). As to the rest of pages 83, 84, the topics found there have been already treated - the candlesticks said to be in the sanctuary, etc.; and (the assertions made in it, though without any proof at all, being partially true) I turn to more important points.

97 As to the order of the book, I have already given what I believe to be the true one: but I would add some remarks on that given in the notes (page 85). In a certain sense chapter 6 is complete in itself; that is, there is suspense, to bring in the sealed ones and the great multitude before going farther. But it is not complete in the sense of closing the order of things treated of, because the seventh seal was not opened; only chapter 7 comes in in parenthesis.

The next division is as unreasonable as it can well possibly be, that is, chapters 7, 8 and 9; because there is a clear and positive series of trumpets divided into two parts - preparatory trumpets, and woe trumpets, which last three are named as going to sound, in chapter 8: 13, and are not closed till the end of chapter 11; and the second woe contained in chapter 11 is not said to be ended till chapter 11: 14 There is in the meanwhile the little open book; but its introduction merely gives the place and date of its close, viewed in connection with the order of events under the trumpets, as is evident from chapter 11: 14. Moreover, in chapter 10 it is stated that the mystery of God would be finished in the days of the seventh angel. And accordingly when he sounds, the kingdom is celebrated - anticipatively, perhaps. Still as a series of trumpets, the detail is closed, though events included under them may be important enough to be detailed elsewhere. So that to put chapters 7, 8, and 11 together, and cut off chapters 10 and 11 from chapter 9 is to subvert the declared order of the passage itself. The object is to identify the witnesses with the period of chapter 13; but with this purpose it is a contempt of the declared order and not a statement of it. In chapter 10 there is no preface of blessing at all, nor any blessing stated. There is a public declaration of right to be accomplished afterwards (to wit, at the seventh trumpet, the sixth being not yet ended), but this is all.

98 Chapter 12 is evidently quite a new vision. The temple being declared to be opened for the first time. Some of it evidently precedes the last three years and a half, and cannot therefore be called a narrative of the same evil period - assuming the three years and a half of chapter 11 to be the same* - which is very far indeed from being proved or as yet attempted to be proved. At all events, nothing is said in chapter 12 of this period, but as a result of something else, of which the greatest part of the chapter treats (chapter 13 being mainly the account of the beast, who has received his throne from the dragon, whose history we have in chapter 12; while in this last we have very little of the period mentioned in chapter 13). As to chapter 14 being read by itself I make no difficulty; though I believe it to be intimately connected with chapter 13 - God's dealings in mercy and judgment in relation with the evil. It has not the form of a distinct vision, more than verse 14. However it may be considered apart, and I have no desire to make any difficulty. Chapters 15 and 16 I agree with - chapter 17, alone, I do not; but then I do not feel any need to enlarge upon it. We shall have the subject before us farther on. Chapter 17 seems the description and relationship with the beast; chapter 18 the judgment, and its effect on others. However, I may pass on.

{*My own present conviction is that there is only one period of three years and a half. No doubt the power to come makes a covenant for a week; but it is on his breaking it that the evil day and tribulation begins. Deception was there before, but it was not the time of Jacob's trouble. This is the last three years and a half of which the Apocalypse treats.}

99 On the two following pages I have not much to say. The statement as to Daniel (page 86) certainly confirms strongly the doctrine that there is a Jewish remnant recognised in Jerusalem at the end; because Jerusalem has "a national existence," and it is clear that the remnant spoken of there are identified with her, and her interests. To say (page 87) that the inroads of the barbarous nations were not destructive agencies from the hand of God, is an assertion that must be left to everyone acquainted with history to judge of. It is curious that one of their chiefs became celebrated as being entitled by public and universal consent "the scourge of God." Nor am I aware how Constantine consolidated human greatness. His own genius stayed the ruin for a time; but the departure from Rome, making a balance between the pagan aristocracy of ancient Rome and the Christianity of the emperor and the East, paved the way very plainly for the dissolution of the empire. But these are not subjects I feel it necessary to pursue here.

As to the note on "Hades followed with him," it seems to me quite unfounded, and beside the object, of the verse; but I do not feel it worth discussing. The next note is more important, and will demand a little more attention. I shall not discuss the difference of language in chapter 20, nor the giving of the robe. Seeing the souls seem to me only to mean that he who had power to kill the body had none over the soul: they were alive still. I do not see that the question of resurrection is treated in either case. The resurrection is never (that I am aware of) treated of in the Apocalypse. There is the single expression "This is the first resurrection," speaking of those who have part in it; but no account is ever given of it at all, either in this chapter, or in chapter 20.

And now as to 1 Corinthians 15: 23 - a passage evidently of the utmost importance as to this, and one quite calculated, as here commented on, to produce difficulties in an honest mind. But then there is not one single statement of the author which is not incorrect. We have, Christ "the firstfruits, then those that are Christ's (they that are Christ's), then" cometh the end, etc., when, as we learn from Revelation 20; the final resurrection occurs of those who are written in the book of life. Consequently those who are not Christ's (i.e., manifestly His*) at His coming, do not rise until the last resurrection. If the words first, second, and third had been used, they could not have fixed the order of the resurrection more definitely than it is fixed by the words 'firstfruits' - 'then' and 'then'; 1 Cor. 15: 23, 24. The writer then reasons on the Greek word meaning "coming," or else being used in the sense of "presence," as opposed to absence. If used in the latter sense, he argues, there could be no contrast with the third period at the end. "Besides which, nothing can be more clearly revealed than the inconceivable rapidity of the resurrection."

{*This itself is, I judge, a complete misstatement of the text. It is not at all Christ's at His coming, or not Christ's at His coming (i.e., those who are His at that time, or not) as it is used here to make it a part of those that are Christ's who rise at that time - but, they that are Christ's (rise) at His coming, when from absent He is present. I appeal to any one accustomed to Greek, if it be not so.

The Greek words in 1 Corinthians 15: 23, to which the common English translation perfectly answers, "Christ the first-fruits: then they that are Christ's at his coming." The end (as we have seen) is after all resurrections of just and unjust are passed.}

100 Now that these three Greek words mean consecutive order is quite clear, that is, as to what is connected with one of them, in respect of what is connected with the other. For example, they that are Christ's could not be raised before Christ; nor the end be before they that are Christ's be raised The order of the events actually named is definite. But they express only the order which exists among the things stated; and if the author means to the exclusion of other intervening things, he is quite wrong. I have not to make even the most unlearned reader travel far to be convinced of this. Look at 1 Corinthians 15: 6, 7. "That he was seen of Cephas, then [eita] of the twelve: then [epeita] of above five hundred brethren at once . . . then [epeita] he was seen of James; then [eita] of all the apostles; last of all of me." Now here we have the very same words, with the absolute certainty that Christ was seen by several other parties, which are not mentioned here: as Mary Magdalene; the two that went to Emmaus; once also by the eleven when Thomas was absent; and another time when he was present - of which, at any rate, only one is mentioned - to seven of them, in John 21. This is declared to be the third time to the disciples; and yet He certainly was seen another time, when He ascended; besides the mountain in Galilee, which is perhaps the five hundred spoken of, though only the eleven are mentioned by Matthew. At any rate we have here the absolute certainty, that while eita and epeita give the order of events mentioned, they do not exclude others. Any reasoning founded on this idea is entirely destitute of any force, as the example drawn from this chapter itself proves. Again, we know that many bodies of the saints arose after the resurrection of Christ, whatever became of them afterwards. So that this order does but state the order of the great public acts referred to, but certainly does not exclude others.

101 Further, when the author says, "Then cometh the end, when, as we learn from Revelation 20," etc. Now, why could not he go on with Corinthians 15? For a very simple reason: because there is nothing about the final resurrection at all, but quite another thing, namely, Christ's giving up the kingdom. Now it is quite clear that this does not refer to the judgment of the dead, mentioned in Revelation 20, because He does not then give up the kingdom. For He is to judge the quick and the dead at His appearing and His kingdom. It is surely wrong to slip over what is stated in the chapter under discussion, and most decidedly misapply another passage, quoted to help the argument out - further, even, not only misapply, but misstate the sense. For there is not one word about the final resurrection of those in the book of life. All that is said about the book of life in that passage is, that those who were not found there were cast into the lake of fire: but not a single word about those who were. The author's statement is, They who are converted during the millennium rise then. Who told him the saints died during the millennium? Death is not destroyed: but where is it said the saints died? Nowhere. And! think there are very strong passages to make us think they will not. At any rate it is in vain to build a great system on passages which say nothing at all about it, as if they did, and to allege that they do - leaving out the very passage treated of, to give us its sense from this other, while it actually speaks of another point, to which the other passage cited cannot apply.

Next as to "coming," or "presence," the word avowedly means "presence": but as by coming a person ceases to be absent, it is so used. Thus, as to the coming of Titus, the apostle says, "I found no rest in my spirit, because I found not Titus my brother" (i.e., he was absent); then by his coming he was comforted (i.e., by his presence). As to the words "by my coming to you again," it is a strange passage to quote as not applying to a prolonged presence, as he is referring in the preceding verse to his abiding and continuing. The truth is, there is nothing in the word to fix continuance or not. I may present myself and disappear, and it would be my presence or coming. I may do so, and stay, and it would be my presence or coming. Now I have not the least doubt whatever that presence or coming is used in 1 Corinthians 15 in the general abstract way for the occasion and power of the resurrection of the saints; for this only is spoken of, though we know the wicked will be raised. While Christ is absent, they must remain in their graves: when He comes, when He is present, they that are His will leave them: and this is most certainly not contrasted with another resurrection at all, but with another event - that is, the giving up the kingdom - which will most positively happen after all resurrection, even of the wicked, is over. And this confirms very strongly indeed the general sense of "presence" or "coming," because the contrast is with another thing (which thing quite changes everything from that idea, and puts an end to what it expresses), that is, with giving up the kingdom.

102 There is His own resurrection, His presence, and another event which closes and is in contrast with this, or changes the whole state of things brought in by His presence (to wit, His giving up the kingdom). I do not think anyone reading the passage with intelligence can doubt the justness of what I here say. One thing is certain: the whole statement of the author as to it is wrong. The statement is a general one - that when Christ comes, they that are His will rise. I suppose no Christian doubts it.

In verse 51 the apostle is giving details as to themselves and the dead previous to this act, and does not speak at all of all the dead in Christ, or of the order; but of themselves, of the church, such as he then addressed it - the general principle or manner of their own resurrection. "We shall not all sleep, but we shall all be changed in a moment . . . for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." Such is the manner of the church's resurrection. But nothing more is said; and the writer himself believes that there will be another resurrection of saints after this: so that it is clear no principle is involved in applying it to those only of whom the apostle is actually speaking, and going no farther - a most important principle in interpreting scripture.

103 For my own part, then, I have not the smallest doubt that we have (v. 23, 24) the general principle and order - every man in Christ. First, Christ the firstfruits; then His presence comes (for He is now absent), and they that are His are to rise, when He is thus present. Afterwards He is to deliver up the kingdom. Secondly, we have the manner of the church's resurrection, wherein, from many passages, I have no doubt that the saints of the Old Testament will be found. I do not cite them, because I suppose no one doubts it.

There is another very important principle involved here. "There is no redemption apart from union to the person of the Son of God." This sounds well; but while, as a general expression, it might have passed unnoticed as a commonly received truth, that life is in the Son, and of Him we have it, and in Him we have it - still, taken as the accurate basis of an immense system, it is well to estimate justly its value. There is no such thing spoken of in Scripture, that I am aware of, as union with the Son of God. He is our life: and we are said to dwell in Him, and He in us; which is known to us by the Holy Ghost.

But I apprehend unity is spoken of the body - of the head and members. He is the Head of the body. But this is not redemption; nor is possession of life ever said to be this union as His body. For the millennial saints are most certainly not in this, seeing it is His fulness as Head over all things - glorified together with Him when He reigns (to be glorified together with Him being the consequence and reward of suffering with Him, which the millennial saints most clearly will not). That they are redeemed and quickened is most sure; but they are not glorified with Him: those that suffer with Him are. We are His body, His body the church - of His flesh and of His bones - that is, the bride, the Lamb's wife, whom He presents glorious to Himself - "the whole body" (Eph. 4), which makes increase of itself in love, through the gifts of apostles, prophets, evangelists, pastors and teachers, "till we all come," etc. In the ages to come He is going to shew the exceeding riches of His grace in His kindness to us, whom He has made to sit in heavenly places in Him. We who have first trusted or pre-trusted are to the praise of His glory. And there is one body. Headship in Adam and headship in Christ may be spoken of in another way. All Adam's children had Adam's life, and the consequences of it; but all Adam's children were not Adam's wife Eve. No one can live before God, but by the life of the Son of God. But it does not follow that all are His body, His bride. I go no farther than to say here, it does not follow. As in the Adam all die, so in the Christ shall all be made alive. They are the two heads - of a sorrowful, and of a blessed system. This happens in one, that in the other. I do not doubt that all saints will rise in virtue of the life-giving power of the Second Adam. That there is universality in this is quite clear to me; but I do not see why this makes union in the sense of the bride. That they will have all spiritual bodies I do not doubt. This cannot be forced to prove that pages 51 and 52 apply to all, because the writer's view is that there is another resurrection at the end. So that either these latter do not partake of the spiritual body, or else the apostle turns in these verses from the general principle to the special mystery of the church's participation in it.

104 As to the order of the resurrection of all who are quickened* in the second Adam being given in 1 Corinthians 15, the answer is, there is not one word about it. There is the general statement - they that are Christ's at His presence or coming; and that is all. We have already seen that the author is obliged to resort from 1 Corinthians 15 to Revelation 20 which says nothing about it, save the fact, that it will be in the time of His presence or coming. The confusion between the doctrine** of the Epistle to the Ephesians and 1 Corinthians 15 is perfectly unwarranted, and very important too.

{*There is the assertion that every man will rise in his own order; but there is nothing at all about the order of all who are quickened. There are two classes named, of which Christ Himself is one; they that are His another: but there is not a word of order amongst these latter.}

{**That is, between the communication of life, and the union of the body of Christ.}

There is another point I would refer to here, that is, the force of the word "in Christ." It is not at all to deny that participation in His life may be included in this word; but it is not its meaning nor force. Thus, "if any man be in Christ, he is a new creature" (or, there is a new creation) is affirming that about a Person in Christ, while the expression "in Christ" has its own ordinary meaning.

105 The following passages will shew that, while it is most certain that there must be the life of Christ communicated to be really in Christ, as a saint, and that this implies now being actually a member of His body, the words "in Christ" have not in themselves this force.

Ephesians 1: 10, 11: He should gather together in one all things in Christ. Here it is clearly not life, nor union. Colossians 1: 17: By Him, (en auto, in Him) all things subsist. 1 Corinthians 11: 11: But neither is the man without the woman, nor the woman without the man, in the Lord. Romans 8: 9: But ye are not in the flesh, but in the Spirit. It is clearly not union with the Spirit, though the Spirit be life. Philippians 1: 14: Many of the brethren in the Lord. Galatians 5: 6: For in Christ Jesus neither circumcision availeth anything, nor uncircumcision. Philippians 4: 1: So stand fast in the Lord. Philippians 4: 2: To be of the same mind in the Lord. Philippians 4: 7: Shall keep your hearts and minds in (through) Christ Jesus. Philippians 4: 19: Glory in Christ Jesus. Philippians 4: 21: Salute every saint in Christ Jesus. 1 John 2: 24: Ye shall abide in the Son and in the Father. 1 John 2: 27, 28: Abide in Him.

The following passages prove that in, and dwelling in, do not necessarily imply union: -

Romans 8: 1: No condemnation for them who are in Christ Jesus. For the law of the spirit of life in Christ Jesus. 1 Corinthians 15: 8: They that have fallen asleep in Christ have perished. 1 John 1: 4: He that is in the world. 1 John 4: 16: He that dwelleth in love dwelleth in God, and God in him. 1 John 5: 19: Lieth in the wicked one. 1 John 5: 20: And we are in the true one, in His Son Jesus Christ. He is the true God and eternal life. 1 John 3: 6: He that abideth in Him.

The consideration of these passages will shew that being in, dwelling in, are not expressions which necessarily mean union; for they are used where union would be entirely out of place. That these two things go together in our own case, when we are really in Him, is fully admitted. Indeed the very expression "as in the Adam all die, so in the Christ," etc. proves that it is not union; because, though involved in Adam's fall, we are not in union with him, as the church is with Christ; we are not members of his body.

106 As to the following note, in what is quoted from Jeremiah 4: 23-27, if parallel, the Lord declares He will not make a full end. So that the symbols most clearly do not mean what they are alleged to mean. And if it is the time that He will shake, etc., how do they hide themselves in caves, etc., seeing once more is the removing of things that can be shaken? Jeremiah and Haggai cannot both apply; because Haggai 2: 21 the apostle tells us, means the end; and in Jeremiah, the Lord tells us, He does not.

CHAPTER 7

We have here to deal with some very important points. Some important in themselves, others through the questions raised on them, though of themselves comparatively of little moment.

The general ideas of the way the Gentiles have despised the promises to Abraham, etc., are common to all who hold the personal reign "since the revival of prophetic light." It is the use of them which is here to be enquired into.

The very word "despise," taken with what follows, has a very equivocal force, though it would not have struck me perhaps else. It is not reject, or refuse to admit, but "despise," as something which might be worth our having. And as we read on, the full force of this little word becomes evident, falling in with the earthly character to which Christianity is really reduced always in this book. We are not called upon to own Israel's ancient promises as belonging to Israel, but to blend them into harmony with the new hopes ministered by Jesus and His apostles. These ancient promises to Israel being forgotten, the consequence was that Gentiles Christianity became useless for God's purposes of practical testimony on the earth. And, in fact, before the apostles died, they were boasting themselves against the natural branches of the very tree to which they owed all their own fatness - such is the author's view.

God makes everything work together for good to those who love Him. It was the attempt to lower our Christian privileges to an earthly measure (so constantly and assiduously made in the system of which this book is the fullest expression, and from which the Spirit of God made one instinctively recoil) - it was this attempt, I say, which led my mind to dwell on the highest and blessed source from which our privileges do flow.

107 Now, I would ask, do the apostles blend into harmony the ancient promises to Israel with the new hopes ministered by Jesus and His apostles? Or, while maintaining these hopes, did they confound them with the heavenly glory which belonged to the church? Nay, did Jesus minister these hopes, or did He say that He had many things to tell them, but they could not bear them now, but that when the Spirit of truth was come, He would guide them into all truth, and shew them things to come, glorifying Christ and taking of His things (and all the Father's were His) and shewing them to them? And as Jesus declares, in direct contradiction of the author's assertion, that He could not administer these hopes to them then because of their state, but that the Spirit could (because, being in them, He was a capacity of reception as well as power of revelation) - so the apostle declares that it was the Spirit that did so reveal them. "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God." "So the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things freely given to us of God." And this (to go no farther in quoting passages on this very important point) was so truly the case, that, precious and blessed as the presence and care of Jesus was, such was the immense difference with the coming of the Holy Ghost, and that to dwell in the disciples, made, that it was expedient for Jesus Himself to leave them.

All this is kept out of sight, and new hopes ministered by Jesus and His apostles brought in together, as if there were no difference. Is this honouring Jesus? Would men think it needful to bring Jesus up to the level of the apostles? They may spare themselves the trouble. His lowliness and humiliation were His glory, His highest and new glory. It is, on the contrary, but despising His own lowly and tender words in that place of humiliation which no living man but Himself could have taken. The Son of God making Himself of no reputation is the eternal wonder of heaven and earth. That Israel's earthly hopes and glory will be accomplished when the church's heavenly hopes are, and that thus there will be harmony, is true. All things in heaven and earth will be gathered together in one in Christ. But they will never be blended. Flesh and blood will never inherit the kingdom of God, nor corruption inherit incorruption. If an eternal state be spoken of, then these are not Israel's ancient promises What is peculiar to and prophetic of Israel, will then be done with.

108 The ancient promises made to Israel were of earthly blessings (as God's people no doubt): but the promises to Israel were of an earthly inheritance, made to them as a people separated from Gentiles. I am not now speaking of individual saints, looking beyond those promises to better things. These were not promises to Israel, but heavenly hopes. And that the hopes ministered by the apostles were different from those promises is clear; for the author calls them new hopes. The question is, how far they are blended. That there may be common things is very possible. No doubt there are. They must be born again. They must be forgiven. And they will have life. But what is the blending of the heavenly and earthly hopes? The olive tree would be referred to; and here it is said that the Gentiles owe all their fatness to it. Now this is merely the sad principle which runs all through this book - namely, reducing the church to the lowest privileges of which it is partaker. Let us consider a little this teaching of the olive tree. The apostle had concluded all under sin without difference, the Jew having only added transgressions under the law: and he had closed the account of the privileges of the saints in Romans 8. Not, it is true, on the ground of the elevation of Christ to be Head of the body (this is the subject of the Ephesians), but on a principle of a headship of Christ going beyond Abraham and David, and extending to a position which answered to that of Adam, the figure of Him that was to come - the new resurrection man. This blotted out the idea of Israel as to distinctive position before God. Lifted up from the earth, He was to draw all men in a new way. God was the God of the Gentiles, as well as of the Jews. The free gift had all men for its object. The consequent blessings are then enquired into, the presence of the Holy Ghost; they were called, justified, and glorified, and never to be separated from God's love in Christ Jesus. This closes chapter 8.

109 But then naturally arises the question - If Jews and Gentiles are indiscriminately admitted by faith, what comes of the promises made to Israel as God's people? This question the apostle answers in chapters 9 to 11, shewing that God had foretold that they would be a disobedient and gainsaying people, as they had in fact stumbled at the stumbling stone. The question, then, here discussed is not church privileges, but how to reconcile their being indiscriminate with the distinctive promises to Israel. And therefore (chap. 11) the apostle asks, Hath God cast away His people? And here he comes entirely on earthly ground: for Israel never were, and never will be, and were never promised to be, a heavenly people: whereas the church, in its higher and distinctive and proper privileges, was a heavenly people, and had Christ's suffering portion for them upon earth. They were sitting in heavenly places in Him. But they were to have a place actually on earth; and here they replaced for a time Israel. But this did not at all set aside the promises to Israel as such: there was no blending of them. A Jew, or circumcision, was nothing now. One displaced the other on earth. In heaven the distinction was unknown. Christ was the Head of the body in heaven, but He was no Messiah of the Gentiles upon earth, though the Gentiles were to trust in Him, so that the apostle could justify himself by the Old Testament.

But then how reconcile these things? God had not cast away His people. First, He had reserved an elect remnant. Secondly, it was to provoke, as He had declared He would, to jealousy, His ancient people; therefore not to cast them off. Thirdly, Israel would be saved as a whole by Christ's coming again and going forth from Zion.

But this last, instead of blending, was preceded by the threat of utterly cutting off the Gentile branches. Now it is quite clear that this cannot refer to the heavenly body of Christ (for it cannot be so cut off), but to God's dealings with them on earth. And this is yet more evident, because the Israelites are said to be graffed into "their own" olive tree, which clearly has nothing to do with the church as a heavenly body, because that is not their olive tree any more than a Gentile's. All were alike here, children of wrath. There was no difference. It was one God, and one Mediator between God and man, the Man Christ Jesus. But there was an administration of promises, and immutable promises, which did naturally belong to them. The Gentiles came in here, inasmuch as, being united to Christ the true Seed of Abraham they come into the promises and blessing of Abraham. But on repentance, Israel down here on earth will be graffed into their own olive tree, where we are now contrary to nature.

110 But all this naturally, and contrary to nature, has no place in our proper church position: all is beyond nature and contrary to nature there. Yea, though we had known Christ after the flesh (and He was seed of David according to the flesh, and Abraham was the Jew's father after the flesh) - but, though we had known Christ after the flesh, we were now to know Him no more, though we recognise His title. "The glory of the Messiah of Israel" will be established, but not on the principles, though both be received by grace, on which the church is set in heaven; because there can be no Israel known there. They have their own olive tree down here, and the gifts and calling of God are without repentance. But in Christ as known to the church there is neither Jew nor Greek, bond nor free; but Christ is all, and in all. The church of heavenly places has put on Christ and knows nothing else.

And it is because the church at Jerusalem did yet as to earth refer to this special place of Jews, according to the mind of God Himself (and not as if it did not enter into the full heavenly privileges itself), according to the sermon of Acts 3 (where the unbelieving Jews are still treated as the children of the covenant which God made with Abraham) that the Pentecostal church has been spoken of as having a Jewish character. It is not that those who composed it did not form part of the heavenly church and body of Christ; but that God (till Jerusalem had rejected the testimony of the Holy Ghost about a glorified Christ, as she had rejected a humble Christ) did not finally cast her off as having no more hope. She had deserved it, indeed; but God answered the intercession of Christ for that nation upon the cross, by the Spirit in the mouth of Peter in Acts 3 (as indeed as a nation He will hereafter, only in a remnant saved by grace) telling them that now, if they repented, He would send Jesus, and the times of refreshing would come. But when He called, there was still "none to answer"; and judgment, though with long patience, took its course. And Paul appears (Col. 1), as minister of the church, to fulfil the word of God, and of the gospel to every creature under heaven; and the full heavenly indiscriminate character of the one body is brought out. Nobody ever dreamed that the Jewish saints were not of it; but they justly discerned the blessed patient dealings of God with His ancient and beloved people - the nation for which Christ died, and for which He interceded - and the full bringing out of the doctrine of that heavenly body which knew no difference of Jew within itself at all, nor Christ Himself after the flesh, while it recognised the truth of all the rest.*

{*And I am fully persuaded that the more spiritual discernment there is, the more it will be perceived that (while there was the same life, and grace, and salvation for all believers, and all were in the church) Paul held a place in ministry proper to himself - a dispensation or administration of the grace of God committed unto him, in which he was quite alone, and none at all like him. He recognised all the rest; but he stood, called independently into an independent place, for a special and distinct service, and peculiar and distinctive sufferings. None other speaks the least like him in his relationship to the saints and churches; while, there is no doubt, he preached the same gospel of salvation. None were the head of a system entrusted to them in the same manner. The special doctrine was Christ among the Gentiles the hope of glory, and the unity of the body the church, with the gathering of all things into one in Christ, and the glory and principles connected with this. It was his gospel.}

111 And further: the doom of the Gentile nations and beasts, though long foretold, will not have its accomplishment till the Gentile church has lost its own place. "Gentile Christianity" as such - as Gentile - became mighty when Peter's testimony was useless at Jerusalem; that is, when the blending down here of Jewish promises and Christian hopes closed Jerusalem's rejection of the gospel, as to practical testimony on the earth. It was as effacing the distinction of Jew and Gentile, and shewing that Israel was cast away for a time from all its hopes, that the testimony of Gentile Christianity was mighty upon earth - not by blending them. That the denial of Israel's earthly hopes has helped on the ruin of Gentile Christianity is most true: because the church thereon looks for earthly place and position, which is only and contrastedly Israel's. It was the attempt to blend them* that did the mischief, and I firmly believe is the grand mischief of this book. Deny Israel's place and glory with Messiah, and the church will become earthly, rise in its own conceits, and finally, as a system down here, cut off. But it was the distinct and unequivocal maintenance of the church's proper and separate place, as sitting in heavenly places in Christ Jesus, which maintained its position for Israel; and not blending them in harmony, when God had temporally replaced on earth one by the other, as He will the latter by the restoration of Israel on a new ground, but as a distinct people on its own promises. And if this be not kept clear, the church actually and practically loses its own place and character, and will not long give its testimony in the earth. It cannot blend itself with Israel's promises, and continue so to do. It is true that the church has taken up the dropped inheritance of the promises down here; but it has taken them up as possessor of a higher and new glorious title, which was no subject of promise - living union with the Lord Jesus as His body, which was no subject of promise - and in accomplishment of a mystery hidden from ages and generations. Israel was judicially blinded to let in the church; as the apostasy and excision will come, and the faithful be in heaven, that Israel may be graffed in again. Is this blending them? The Gentile Christians do not owe all their fatness to the tree. They partake of its fatness, i.e., of the Abrahamic promises. But they owe their highest blessings to their union with Christ - being His own body - a thing never promised to Abraham at all, whatever portion he may be judged to have in it, in his own person.

{*The setting aside the metropolitan order of Jerusalem which had been, as far as it went, the blending of the two systems, and which the author compares with Jerusalem's place in the millennium when this blending will be accomplished, certainly was not what destroyed the power of Gentile Christianity, but, as he himself has stated, set it a going in the person of Paul. The denying the future hopes of Israel, and so blending the earth and heaven in a new popish metropolitan, is quite a different thing from distinguishing the nature of these hopes, and so not blending them. The author has assumed, that not to blend the church's hopes and Israel's, is to deny Israel's; but it is quite the contrary. It maintains them. Whereas, blending them denies what is proper to the church, which is lost when you blend it with Israel: and so does it Israel's too; for each is what it is.}

112 That Paul recognises the old things and the new we all believe; but, as we here find, the writer does not go beyond old things and new of the kingdom. The church, as the body of Christ, does not enter into the new or old in his statement. I do not the least wish to deny the importance of this question; I implore brethren to weigh anxiously this point: they may be assured it is of the greatest practical importance - I mean the distinctness of the church's hopes or their blending with the ancient promises to Israel. The life and spiritual energy of a saint depends on his faith in what is proper to his own dispensation. This is so true, that, if he only believed what belonged to the last, it would not be life to him; it has ceased to be the test of faith to him. To Abraham, faith in Almighty God was living faith: is this (though living faith surely owns it) what living faith consists in now? A Jew, not owning Jehovah, would have failed from the covenant. And it is true of power too. If the Holy Ghost be not fully owned, if the proper heavenly place of the church be not fully owned, no general idea of salvation, however true, will give the power, nor form and guide for Christ's glory those who neglect the former. What is special to the dispensation is the power and testimony of the dispensation, and not what is said to be common to all.

113 We will now turn to Christianity in Jerusalem. It is well for the reader to remember that all that used to be said as to the church being in the tribulation, the blessedness of our being forewarned and prepared for it, the doctrine of Christ's appearing before the church's going up to meet Him in the air (to prove which the "rest with us" when He shall appear was quoted) - all this, I say, which was so much insisted upon, is entirely given up. Many of the disciples of the school still hold it; but the author of these "Thoughts" has entirely relinquished it. A few scattered Christians (and disobedient ones too) may be caught in the storm: but all intelligent and obedient ones will escape it altogether. It is a new testimony, when Christianity is withdrawn, that will be exposed to the malice of Antichrist. This is evidently an important point. The saints well know how much it was insisted on, that they would be there and must be prepared for it. It was urged as one grand delusion to fancy the church would be out of it, whereas God was specially preparing their hearts for it by forewarning them. The mistake (it appears now) was in those who insisted upon it. In page 124 of the "Thoughts" the reader may see that Christianity is withdrawn from Jerusalem. The dragon drives it away into the refuge God has prepared for it out of the limits of the civilised earth (pages 148, 149). The harvest also is reaped in Christendom, and has no reference at all to the regions of the Roman earth, where Christ appears suddenly to destroy Antichrist.

But let us examine these statements. The reader will understand that the answer must be somewhat longer than the statement; because, when a statement is made without any proof - when it is said, that such is manifest from Matthew 24, it does not suffice to say, "It is not manifest," and increase the phrases only by the word "not." It would be quite as valid, but very useless.

114 That Christianity will again exist in Jerusalem is not denied, for it does exist there. But, according to the statement of the author, already referred to (page 124), it will not exist there during the tribulation, or period of the beast's power. So that what he means by His disciples being destined to witness in that city the great hour of Antichristian triumph, it would be hard to tell: on the first sign of that triumph, they are to leave the country. All is mixed up together here, to say the least, in the most confused manner. He (Christ in Matthew 24) "foretells," we are told, "the period of unequalled tribulation." "The Revelation also again and again refers to those who hold fast the testimony to Jesus, and the faith of Jesus, in the midst of similar circumstances to those which Matthew 24 describes." Now would it be supposed that the author held that there would be no Christianity in Jerusalem during the last three years and a half (that is, during the whole period of anti-Christian triumph, or "period of unequalled tribulation")? So that all that in the Revelation refers to the beast's reign, as far as "hopes and testimony of Christianity in Jerusalem" go, must be entirely excluded from all that is said here. The obedient ones, seeing the sign, will be far away. And it- is not to be passed over, that the only definite reference to testimony to Jesus, and faith in Jesus, in the prophetic part of the Revelation, refers to the period of the beast's reign.

And, further, I will assume* with the writer that it is Christians and Christianity that receive the direction to flee from Jerusalem when the abomination of desolation is set up; because then there would be unequalled tribulation, and that "ye" means in Matthew 24 this same body, the church, all through its "last representatives." Does he mean to say that they are directed to flee from Jerusalem because the tribulation is setting in, to be in the very same tribulation elsewhere? Is there any sense in that? And if not, what "evil hour" does he refer to as "that evil hour"? He had spoken of "the great hour of Antichristian triumph." But in Jerusalem they will not suffer from it. They are to flee - not, I suppose, into the identical persecutions elsewhere. So that they will not be in the great tribulation at all. In speaking, therefore, of similar circumstances to Matthew 24, the author must refer to what precedes the day of the beast's power. So that his doings against the saints in Revelation do not apply to those instructed in Matthew: they are fled "into the bosom of uncivilised darkness." Very possibly; but they are not in his power. We may remark that the patience of those who "have the faith of Jesus" is referred only to not worshipping the beast. It is an expression used only once. The expression "faith of the saints" is used in reference to the same thing. And so is "testimony of Jesus" in the only place in which it is connected with any persons specifically. Only here it is the dragon who makes war with them.

{*In point of fact, I believe the church will be gone up on high.}

115 CONTINUATION OF CHAPTER 7

We may set aside, then, the beast's reign as referring to Matthew 24 in connection with the suffering of the saints, on the authority of the author himself. I should have had merely to cite the statement of page 124, that Christianity will be withdrawn from Jerusalem, and the statement here, "Christianity in Jerusalem," if there had not been the greatest ambiguity of statement. First, you would suppose that witnessing in that city did not mean exactly fleeing so as to be secure, on a signal divinely predicted - that when (after taking all those addressed in Matthew as one body, because of "ye") it is stated "the Revelation also again and again refers to some," etc., you would suppose that the statements of Revelation were connected with the same period of Antichristian triumph, and the trial of the same persons. But not at all. Christians are not to be there. It is there said in italics, similar circumstances to Matthew: I suppose to avoid saying the same; because at Jerusalem Christianity will not be to be persecuted. But are they the same persons? Can this be supposed? Does the reader believe that the Lord desires to flee because of tribulation, that these identical persons may be in the same persecution elsewhere? I say same, because similar circumstances can only mean a like persecution - elsewhere, perhaps, but the same thing. But if it be not the same body, why is it introduced here, giving to suppose that it is the same? or why connect them with Matthew 24, where those that listen to Christ's voice evidently get away from under the beast's power? If the statements in the Revelation have anything to do with Matthew 24, how can the faithful ones of the earth at that evil hour (who keep the commandments of God, and have the faith of Jesus, and hold fast the testimony to Jesus, and who are in the Revelation described as suffering in patience of faith under the beast's power) be the same as those whose obedience, if they had listened to the voice of Jesus, would have taken them out of his power? It is true the writer does not say here that they suffer in the evil hour, because the contradiction with Matthew 24 would have been flagrant; but if the passages in Revelation are consulted, it is plain. Elsewhere (page 148) he leaves a general idea of suffering because driven out. Be it so; but that is not patience under the beast's reign, who is overcoming them.

116 The truth is, the whole system is so unsound that you cannot put the different parts of it in juxtaposition without its discrepancies being manifest. The expression of them may be avoided; but they are not the less flagrant to those who take the pains to examine them.

One thing is certain, that we have no need to examine the beast's doings in Jerusalem at "that evil hour"; because the Christianity at Jerusalem, of which he speaks here, will not then exist. If any Christians remain, they are clearly (according to the author) disobedient ones, not the faithful ones. Indeed they would spoil all; because the new witnesses would be declaring it was too late for present forgiveness; and these Christians, disobedient though they were, would prove that it was not. And here I would ask in passing (for we must speak of it farther on) how the witnesses in Jerusalem (page 124) can testify of the message of forgiveness through His blood despised and now withdrawn, when elsewhere in Christendom this forgiveness subsists still, and is not withdrawn at all? Nay, when it has been stated that in Antichrist's world, though Christianity be driven out, some scattered saints remain? Is it withdrawn and subsisting at the same time? Can an individual have peace in Russia and its dependencies, perhaps up to the Euphrates, and the testimony of God the other side be, that he cannot? Yet such is the system which denounces as heresy whatever does not submit to its statements. And let us remember that we are here upon the very ground of that assertion - the interpretation of Matthew 24.

However, we may now leave aside the application of Revelation to Matthew 24, as referring to the time when Christianity is not in Jerusalem, and speak of the previous period, when it is alleged to be there. Only we shall do well to remember also, that it is the Revelation we are examining, and that this part of Matthew 24* applying solely to Jerusalem in that evil hour, the Christianity spoken of as referred to in the Revelation, has no place here at all; because it will not exist at Jerusalem during the evil hour.

{*Namely, verses 15-28.}

117 Now first, as to the word "Ye": it is urged as a conclusive proof that all the chapter refers to Christians.

Now, if Christianity be entirely withdrawn from the scene, and that "ye" and "you" mean Christianity, how is it that the words "ye" and "you" are found after the tribulation is come in, and refer to their being involved in its difficulties? "For then shall be great tribulation. Then, if any man shall say unto you, Lo, here is Christ, or lo, there. Wherefore if they shall say unto you, Behold, he is in the desert," etc. That is, the "ye" and "you" are continued after Christianity is withdrawn. For it will hardly be denied, that these false Christs, etc., appear in the scene of the tribulation from which the Christian disciples have entirely withdrawn, on the sign given in the chapter, verse 15. And if Christianity be withdrawn, who, on the author's system, are the elect?

But, further, not only is the "you" continued to them in the scene of tribulation, after Christianity is withdrawn, but the character of the warnings is very strange, if it be Christians that are warned. When I say, "Christians," I heed the word very little: it is a human name; and if men please to call Christians the confessors of that time, I do not oppose. On the author's statement of what it is, I do not see how he could refuse it, though he does. But what is material is the church as such now. Does Matthew 24 speak of that as such? Now, what is the warning? It is - not to believe (though, as we have seen, it is hard to understand how they are there, if Christianity be withdrawn) the statement of Christ's being in the desert, or the secret chamber. But how can the church believe that, when it is to be caught up to meet the Lord in the air? It must first believe that Christ has falsified His word, and have fallen from the faith. But I shall be told that that would be true: but that we know how Christians have forgotten the proper hope of the church, and therefore may need these warnings. Let it be remembered, then, that these instructions in Matthew apply only to those who have entirely forgotten the proper hope of the church: which it is impossible to reconcile with what is here said. This is a good deal to say of the faithful of the earth, who "stand like the last representatives of the firstborn on earth, just as Stephen and the pentecostal saints represented it in its early history" - so that the visions of glory in the Revelation seem almost exclusively to belong to them.

118 But let the fact be remembered, that the Lord's warnings here are entirely inconsistent with the church's own hope given elsewhere.

But the truth is, even this resource is taken away here; because what the author is treating of is the revival of clear light on these very subjects, blending in harmony the ancient promises and the new hopes. And whatever the revival of prophetic light amongst us western Christians may do, it is certain that when Antichristianism has brought back the nations of the prophetic earth into their former place, and Christianity is again found amidst Israel and Jerusalem, the expectation of Jesus as Messiah of Israel, and of the judgments that will accompany His return, will again form part of the hopes and testimony of Christianity in Jerusalem. But will this clearer light, this more than revival of prophetic light (described in its prophetic character, page 92, as the blending into harmony the ancient promises with the new hopes, which does revive the expectation of Jesus as Messiah of Israel) exclude the church's expectation? If so, surely it is not Christianity. If it does bring this clear blending in, as the apostles and Paul had it (and we are told the disciples, who were the apostles, were so addressed here), then this warning can have no place here; because it is clearly inconsistent with the church's hope. If, on the contrary, it is a revival of Israel's hope of Messiah, and an exclusion of the church's, then the case supposed is one of a believing Jewish remnant, and not the church. I am obliged to put it in this alternative, because the author, in speaking of the revival of prophetic light, and, further, of Christianity at Jerusalem, has not said a word of the church's hope. I may therefore suppose that he takes for granted its power, according to what he approves in page 92. If not that, it is excluded. But in page 96, we are freed from this uncertainty. It is asserted that "they" (i.e., those who are here addressed) "will be freed from the darkness which now broods over Gentile Christianity, and will again combine the new things of the kingdom with the promises made unto the fathers." It is therefore impossible that, thus clearly discerning Israel's hope and the new things of the kingdom, they would be liable to be ensnared by being told that Christ is in the secret chamber; because, with a clear and certain light, they will know that they themselves are to be with the Lord in the air. All reasoning from "the darkness that now broods over Gentile Christianity," which might make a true saint liable to such a mistake, is quite taken away. The truth is, the whole system is a mass of confusion, arising from man's mind dealing with the mighty word of God.

119 Nor is it merely the state of men's mind we are to consider. The Lord, we are told, is dealing with the disciples as the church. Would the Lord, in explaining all to the church, give them warnings which implied the denial or total absence of the church's hope in their minds? Would He sanction that, by not even alluding to it? For the Son of man's appearing is only spoken of as acting on the tribes of the earth, or land. I will not enter into the discussion of the whole chapter here, having now applied myself to the use the author makes of it in this place. I will only add one or two questions. Of what age do the disciples speak, when they enquire about its end? Does the Lord correct the evident Jewish character of the disciples' questions, or answer them on their own ground, which was clearly Jewish in its character? Of what is Daniel treating, when he speaks of the abomination of desolation? Is it of Jews or Christians? Is God's testimony there occupied about the Jewish people, as such, or Christianity? Daniel's people, it is clear. (See chap. 10: 14.)

One thing yet remains in this testimony of Matthew 24 and in Revelation. According to the author, Gentile Christians will not be entrusted with this closing testimony in and round Jerusalem. Yet it was people from every nation, etc., contrasted with Jews, who, in Revelation 7, were come out of the great tribulation. Matthew 24 does clearly not speak of Gentile Christians, but Revelation 7 as clearly does, contrasted with Jews, if this be the great tribulation, as the author says.

I have only to remark further on page 97, that I am not aware of any who are spoken of "who shall testify therein,"* unless it be on the chasing the woman into the wilderness But let us note here, that, according to the author, testimony in Jerusalem is over, viewed as testimony of the disciples of Jesus at that time: so that all said of that in the Revelation does not apply to what is directly the beast's reign there.**

{*In Jerusalem. The witnesses are not in question here. The author speaks of them as coming after this testimony.}

{**If, as the writer supposes in the note, page go, the scene from chapters 7 to 13, is Jerusalem, then I need not add "there," because then all the actings of the beast against the saints are confined to Jerusalem. All that is said of the faith of Jesus, or testimony to Jesus, is confined to this; except Babylon being drunk with their blood, which is quite general - the blood of all saints being found there.

The only other case of testimony spoken of is general, chapter 6: 9.}

120 But it does not apply to a testimony previous to that reign in Jerusalem, for the patience and faith of the saints in the Revelation is during his reign. And when it is said "escape its plagues," the writer must not think of God's judgments: they escape the tribulation of Antichrist.

But there is another point here. We may travel out of Jerusalem. Now these are the faithful ones of the earth at that evil hour, the enlightened ones, with old promises and new hopes, and so on. But "they see, like their Master before them, the sphere of their earthly service hopelessly closed, and wait in suffering and in trial for the hour now fast approaching of their final deliverance into their heavenly rest." But lo, when I turn to Matthew 24 I find a most active testimony going on at this time. The gospel of the kingdom is to be preached in all the world (if any one choose to translate it "prophetic earth," the argument is only stronger), for a witness to all nations, and then the end is to come. Now, if the sphere of earthly service is hopelessly closed to the faithful ones in that evil hour who had the testimony to Jesus, what is all this preaching in that evil hour? For it is the evil hour; for it is to the end. If the gospel of the kingdom be what we have to preach - the gospel of salvation such as the church has it - how is the sphere of earthly service closed of the faithful ones, the last representatives of the church on earth, just as Stephen and the Pentecostal church? If it be not the gospel the church has to preach to the world, our present gospel, then what are we to say to the subject of Matthew 24?

There is another curious statement in page 96. Gentile Christians being wise in their own conceits, the testimony to Jesus in the scenes (though we have seen that it is not in the scenes, because the word is used of the period of the beast's reign and even of Jerusalem, according to the author with one exception, and Christianity is not there) therein described is not entrusted to them. Now, the branches are to be broken off because of this state. So that we find here the Gentile church, or Christians, in that state which precludes the testimony to be raised up being given to them, and, I add from Romans 11, going to be cut off and a new and other set of witnesses (not the two) raised up out of Israel, who are not to be in this state at all. Thus, the church gets into the state for which it is to be cut off, so that testimony is not given to it, and a new church is raised up out of Israel, after this total decline and disappearance (as far as testimony goes) of the Gentiles - which yet is the church, and is quite out of the state of darkness which broods over us. And yet, as we have seen, they have to be warned against fancying Christ is in the secret chamber, their earthly service being closed; and they wait in suffering and trial the hour of their deliverance. And yet all the while (though coming from nobody knows where) there is an active gospel preaching all over the world, for a testimony to all nations.

121 After the departure of the disciples of Jesus to wait for three years and a half, while another testimony goes on (itself rather a strange position for the faithful ones in that evil hour), that other testimony, the two witnesses, is raised up. Of these we will speak in their proper place. I only add, that I do not believe the hundred and forty-four thousand of the sealed remnant are the remnant - the "but a little remnant" - brought to repentance by the two witnesses in Jerusalem. I make no complaint at all of this statement; merely, I do not agree with it. It certainly seems to me that Revelation 7 speaks of a more general remnant spared of the whole nation, without any reference at all to Jerusalem, or the two witnesses. I see none in the chapter. It seems purposely designed to embrace the whole nation, who are not then there, and to secure beforehand God's elect remnant out of the whole nation, before any wind blew on the earth, or sea, or tree. Whatever came any where, this remnant would be safe. However, I leave this to the judgment of the reader. They are, as the author says, "the preserved of Israel on earth." But then it is clear that a very great part of Israel is not at Jerusalem: Ezekiel 20 proves this; because the rebels of all that band will not enter into the land at all, and there are yet others (Isaiah 66) brought home after Antichrist is destroyed. So, I suppose, Isaiah 27: 12. It is reasonable, and I think scriptural (see John 5: 43), to suppose that the Jews who rejected Christ, and do so, come under Antichrist: while others who have suffered for their rebellion, but not been in that guilt (i.e., the mass of the ten tribes under Joseph's stick) may be differently dealt with in this particular. Compare Isaiah 28: 14, 15. However, I leave this point.

122 As to the church of the firstborn in heavenly glory, "What is remarkable is, that they are all described as having come out of the great tribulation."

The author had said, "No one, I suppose, will doubt that this is the song of all the church of the firstborn." For my own part I do doubt it very much, unless [the] great tribulation be taken as the whole church period. But I will not discuss this here. Taking it as the great tribulation, we are told, "Individually, of course, the greater part of them could not have been there. Yet as represented by their brethren they were there; for the church is one." This is, I must say, a most comfortable way of being in tribulation: to be represented there, and yet get all the blessings resulting from it. That there is sympathy with those in tribulation is true. But to find them celebrated as in it, who had such darkness brooding on them, and were so wise in their own conceits as to be unfit to be there, is a little strong.

But then there is another grave difficulty. None of them were there. On the sign being set up, which was to shew that it would take place, they all escape to avoid it. This "is a commandment too definite and too express to be disobeyed by any who value the authority of Him who gave it." So that no obedient disciple of Jesus was in it. I suppose it will not be argued that Jesus said, Flee, for there will be great tribulation; while He meant that they should be in the tribulation, whether they fled or not. If not, not one was there in it; and yet all the church were there. Well, I confess, this "is remarkable." And not only so, but "the church as a whole will be known as having come out of that dispensation which gains its distinguishing characteristic from the evil hour with which it closes." Yet not one single one of the church will be there. It is an odd expression, "come out of that dispensation." Is it not then after all this dispensation, "the church period"? the church dispensation? And, if so, is this power of Antichrist and the dragon the distinguishing characteristic of the church dispensation - when the church will be giving no testimony at all, the sphere of its earthly service being hopelessly closed? Can that be the distinguishing characteristic of the church dispensation in which the church is not found at all, in which it can given no testimony, and from which it is desired to flee? This will make the reader see why I enquired into these terms at the beginning, and the important effect of identifying the kingdom and the church, and this age or dispensation. It entirely destroys the true character of each.

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

J. N. Darby.

<08001E> 123 File section  5.

CHAPTERS 8 AND 9

I have not much to remark on here, not admitting that all the flock of Jesus are those who are come out of the great tribulation. It seems to me somewhat strange for the church to have a conversation about themselves, and describe themselves as a class of persons, explaining who they were. That very different symbols may represent; or that a symbol and that an historical statement may both be used of, the same persons, I fully admit; or that the Lord should present a man's history to himself in a parable: all this I conceive easily. But if the elders are the church (which I do not combat), and the great multitude is the whole church, too is it not somewhat extraordinary that they should thus, as one looking on, ask the seer, Who are these? when they were themselves? and then, when the latter referred it back to him as knowing, should give a special description of them, and what was to happen to them?

If they were a special and exceptional class, I could understand it, when those who as a body made up the twenty-four courses of priests, were already brought in in blessing. It would have to be explained, who they were, and whence they came; and their salvation, and no more, being ascribed to God on the throne and the Lamb, would answer to the character of those who would be delivered under the circumstances of this book - at any rate, of the greater part of them. And they sing no more than their own salvation and deliverance - nothing of the special blessedness and title of Christ, as the previous song did: and their blessing is all in contrast with previous trial and sorrow.

124 I am not prepared to recognise a cry, not unheeded without intercession, and answered when intercession comes. "If we know that he hear us, we know that we have the petitions." And it seems to militate against the force of "I say not that I will pray the Father for you: for the Father himself loveth you." If then saints below were the church, and this book takes the ground of the church, this statement can hardly be true.

The note, also, I believe to be a mistake as to the "right translation." I think it will be found that didomi is used in the Revelation in a peculiar manner, signifying 'give efficacy to something already subsisting.' Thus, in chapter 11: 3, which is exactly the same form, 'I will give [power, or efficacy] to my two witnesses.' So here, 'that He might give [efficacy] to the prayers of the saints.' However, this is not of much moment.

To the rest of the statements I demur also. First, there is nothing particular stated, as to Israel, in the first trumpets. There is more reason for it in the woe trumpets - at any rate in the first, so that there I leave the remark uncommented upon. But smiting earth, seas, fountains, rivers, heavens, if taken really and literally, as is supposed here by the author, must surely be more than Israel, and not Israel particularly. Besides, Tyre and Babylon are not Israel; so that page 104 and the first note do not agree.

The author says these several parts of nature will be literally smitten* (page 112): but it is rather a loose way of getting over it to say "when the sea shall cease to supply its riches," when it is said "the third part became blood"; and of what sea, if literal? And how does a great star fall literally from heaven, its name being Wormwood, so that a third part of the waters became (literally?) wormwood? And think of the key of the bottomless pit being literally given to a star falling down upon the earth! And what then is the description of the locusts that came out of the bottomless pit? - is this literal too? And if not, why suddenly draw a line, because the absurdity becomes too palpable? And why, if a third part of the sun was literally smitten, should the day not shine for a third part of it? It is easy just to pass over all this by talking of "waters changing their refreshment into bitterness, and the heavens in their revolution beginning to minister darkness instead of light." But then for a literal explanation, we should have something more precise. Nor am I aware why it should apply to Israel.

{*If all this judgment goes on, how comes it that all is so resplendent and full of comfort during the reign of Antichrist, as is alleged?}

125 It is a still stranger comment to say that these locust powers of darkness wore chaplets the same as on the head of the Lord Jesus: "for the commission of Apollyon is equally from God." How is a chaplet the sign of a commission from God? and what shewed it in the rider of the white horse? And are those who come out of the bottomless pit crowned the same as Christ, because they have equally a commission? I have already noticed in its place the inconsistency of explaining the men's faces here ("the same characteristic we find in the cherubim") as marking "wisdom and sagacity" - when, in explaining it in the cherubim, it was declared not to mean it (page 55). And why woman's hair signifies joy would be hard to tell. That a woman's shaving her head may signify grief (being a shame, and her ornament gone) I understand; but why a man putting on woman's hair should be joy, is, I confess, beyond me. I am not prepared to combat it, because I am not clear about the point myself.

Nor do I admit the two witnesses to be during the last three years and a half.* But how if they are (and they are introduced during the sixth trumpet, or second woe, which closes after the end of their history) does the author bring the first five trumpets into the three years and a half, which three years and a half are occupied in his system with the witnesses who are found in the sixth, and not till then? I put this not as an objection, but as a difficulty that requires solution.

{*My present thought [1868] is that there is only one half-week in the defined periods of the Revelation. I confess I have been surprised at the clearness of these pages; and have a deeper sense of the evil of the author's system than ever I had before. The guarded enquiry here has comforted me, as not going beyond assured ground at the time [1844-5].}

As to the note (page 112) on the Jews, it is a thought long since promulgated - the gradual breaking down of the Jews, and their sanctifying by the gradual progress of morally unbearable evil. But if "humbled," "thoroughly broken (conscious of the truth respecting the past, and correctly anticipating the future" and that by the testimony of God), surely they are converted. And it cannot be said that they were like John's disciples, and that there was no testimony of Jesus when Christianity was withdrawn; because John's was decidedly a testimony of Jesus. And if they were conscious of the truth respecting the past, what was that about? Was there no Jesus in that past? Were they not believers that Jesus was the Christ, and yet not in a church standing? And, if they are servants of God in Isaiah, they love His name and take hold of His covenant; and say in Psalm 80, "Let thy hand be on the son of man," etc. (See Isaiah 56 and Psalm 80.) "John's disciples before they were brought to Jesus" avoids the question. Was there no testimony to Jesus by John? These persons are converted and know that Jesus is the Christ, and are waiting for His appearing: and they are not the church. Let the reader note this.

126 I suppose the repentance of a person thoroughly broken through the testimony of God proves him converted; and this testimony was of Jesus rejected and coming. And is it not a strange thing to say that the Spirit of God has provided them with inspired expressions for their self-righteousness? That He prepares the utterance of the complaints of God's people, is true. That He prophetically declares by the Spirit what the wicked will do, putting it as a complaint in the mouth of Christ, as in Psalm 22 and 69 ("They wag their heads, and say," etc. "They gave me gall," etc.), or sometimes in that of a godly remnant, is true also. But can the Spirit of God prepare an abundance of touching appeals to God for self-righteousness, and sanction them by inspiring them beforehand? Is it not a monstrous supposition? Yet this is the theory of the writer, in order to make good his prophetic system and reconcile the Psalms with his theory of Israel's state. And if not, it all falls: for otherwise there is a remnant of Israel after the church is gone, converted and turned to God; and yet fed by Jewish hopes, and sustained by testimonies of the Spirit adapted to them. And there is recognised as of God on the earth what is not the church.

I have not much to say on the numbers: I think them mistaken, but immaterial. Seven and twelve are alone important. Seven is clearly wrong. Are seven devils rest? or seven heads on the dragon? or even seven spirits of God sent forth into all the earth? or seven vials? or seven trumpets? It seems to me seven is used for completeness in spiritual things, twelve in human associations. But others can judge of this. Surely agency towards others in blessing is not specially the character of the heavenly city. I do trust we may get a little "rest" there; yet I do not remember any sevens in the city. There is agency, it is true; but is dwelling with God and the Lamb, where there is no temple, an inferior part of the blessing? The twelve loaves of show-bread, what agency had they? Twelve stones set up by Joshua as a memorial? The twelve tribes of Israel, even, what agency had they?

127 Is it not rather a singular thing (if seven means rest, and twelve agency) that all that part of the Revelation which describes the actings, whether of Satan in mischief or of God in judgment, is identified with the number seven, and the result in the city of glory with the number twelve?

I believe the one hundred and forty-four thousand of chapter 7 are distinct from the one hundred and forty-four thousand of chapter 14; but I do not believe the second a heavenly company.

And why in the next note does the fact of a multitude coming out of all nations, and the elders and cherubim also coming out of them (assuming them so to do) prove they are the same body? And what proof is there that the one hundred and forty-four thousand of chapter 14 come out of all nations, and kindreds, and people, and tongues? There is absolutely none.

As to the instruments of action: why, if all be literal, is blood a symbol? All this description of agents assumes the statements of the chapter which we have considered (and which seem to me quite untenable), or they are mere fancy. But I do not feel they involve any principle so as to discuss them at length. But as to the stars (page 115), "the third of these divisions" (where is all this found?) - "they are continually employed to represent the saints in their resurrection glory." Where? This is all a preparation (as we shall find) for statements elsewhere founded on it as if it were a truth; but would it not be better to adduce one passage as a proof than to say "they are continually employed"? Believing stars to be inferior authorities, I admit they may clearly be employed to denote the millennial state of the saints; and of course it win be unearthly and superhuman then. But I demur altogether to the general statement. Here too we have a most easy way of getting out of the difficulty of interpreting the terms used in the trumpets: "I doubt not that the waters, and all that they symbolise, will be found bitter." This saves all difficulty certainly; and you can hardly be wrong, at any rate, but by excess. But then how is it consistent with the note in page 112, which seems to shut totally out "all that they symbolise"? There they are literally smitten, and do not mean spiritual blessings. "The gifts of God in creation, and the artificial constructions of man," are the things judged.

128 However, to pass on. Who says that the host of the high ones on high, and the great ones of the earth, are punished together? Scripture does not: for it is said, "the host of the high ones [that are] on high, and the kings of the earth upon the earth." So that it is not together; for the high ones are punished on high (if these be taken for spiritual wickednesses, which I do not combat), and the kings of the earth on the earth.

As to time, "it comes to pass in that day"; but this proves no identity. The whole chapter (Isaiah 24) speaks of a certain period, as in many other places. Chapters 25 to 27 are all "in that day" also; and the four chapters clearly represent a series of events - the wasting and desolation of the earth, continuing some time - the resurrection - the full blessing of Israel - and the judgment of Satan, and the gathering in all the outcasts from every quarter, one by one - all "in that day." So, in chapter 7, "that day" is clearly used for a continuous time, characterised, however, by the same event or its consequences.

But when the author says, "the expulsion of Satan from the presence of God in heaven (see chap. 12) is carefully to be distinguished from the possession of the authority of the air," it is really pushing the slighting of scripture for a system too far. Why is it to be carefully distinguished? On what scripture is this founded? The prince of the power of the air is the spirit that now worketh; and the expression is found in the Ephesians, where the evil spirits are called "spiritual wickedness in heavenly places," where our blessings are said to be, and where we are said to sit. Now in Revelation 12 we read, "There was war in heaven; Michael the archangel fought, and his angels; and the dragon (who dragged with his tail the third part of the stars of heaven, and cast them to earth) fought, and his angels; and prevailed not, nor was their place found any more in heaven. And the great dragon was cast out . . . he was cast out into the earth," etc. Hence they cry in heaven, "The accuser of our brethren is cast down, which accused them before our God day and night. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down to you, having great wrath, because he knoweth that he hath but a short time. And when the dragon saw that he was cast unto the earth," etc. Now, is not his casting entirely out of heaven and down to the earth, so that his place was not found any more in heaven, identified with his being no more before our God - the latter being celebrated, because the former was accomplished? Just as the Epistle to the Ephesians, where he is called prince of the power of the air in connection with his worldly power, is the only place where he is said to be in heavenly places where our blessings are. And how, if cast from heaven to earth, was he still the prince of the power of the air?

129 I leave the other two notes; though they seem to me, one very unwarranted (certainly it is not yet proved that Babylon and the Euphrates are to be the world's centre), and the other most strange. It is strange to say the blue flame of the pit, or of burning brimstone, is a result of the same holiness of God as the blue of heaven: specially when there was no smoke which darkened the sun, and no flame at all; and the blue that was found here was of breastplates on the demons. I suppose this was not the holiness of God, nor much to do with it, nor with the flame of brimstone either, that I know of It is all summed up in one word - imagination. Blue is in heaven - blue is in brimstone - blue was in the priestly robes - and blue was on the breastplates of demons.

The distinction between Satan's possession of the authority of the air, and his being in the presence of God, is made because the system needed it; for this reason - it was determined to keep the church properly speaking on earth till the end. Now, it is certain that Satan is cast down from heaven three years and a half before this: and therefore, if there was not such a distinction made, it would be impossible to consider the church as in its original condition. The whole scene of its existence being totally changed spiritually, and it called upon to rejoice because it was so, its spiritual combats would have ceased, viewed (as the Ephesians view it) as inhabiting heaven, and as Revelation 11 does view this class of saints, calling on them to rejoice because the kingdom and salvation were come as to heaven. But then this upsets all the system; and therefore this distinction is introduced here, and left to have its force without any explanation or any proof.

130 As to the "Thoughts" on chapters 10 and 11, I have already discussed the order. I only recall that the close of the little book of chapter 10 is clearly connected in order of time with what precedes: for the sixth trumpet is declared to close after it finishes; and then comes the seventh of these trumpets, which come in succession; while the announcement of the angel who gives the book refers to the seventh trumpet, which clearly closes everything, though its contents be not given as such. Chapter 12 begins, after this, quite a new subject, not embraced in the trumpets, but connected with the episode of the little book (through the allusion to the beast who slays the witnesses) introduced there to find its place in the general and comprehensive order of the trumpets, which embrace the whole series of judgments historically; though the grand moral evil of the latter day must be brought out in its sources, character, and judgment, distinctly.

I believe a part "immediately precedes," then, and a part not, the time of the Lord's power. This is a very fair subject for enquiry. I think I shall shew that there are untenable statements; but I can readily allow for this kind of error, as such as we may all fall into, though it be right to shew it.

In page 113, there is a statement which is unallowable, because it is based on the system the writer is pleased to maintain in direct contravention of the scripture. "Drunk (he says) with the wine first mingled by the harlot, and finally ministered through the beast." Now, this is altering Scripture, not interpreting it. Where is the wine said to be ministered through the beast? "She," Babylon, "made all nations drink of the wine" (chap. 14: 8). She had the "golden cup in her hand." They were "drunk with the wine of her fornication" (chap. 17: 2, 4). So chapter 18: 3. She "corrupted the earth" (chap. 19: 2). Nor do I find a trace of anything else. But here Scripture, on a very material point (namely, who and what is to be watched against as rendering men morally and spiritually drunk), is altered and set aside; because the system of the author sets the ruling power of Babylon aside as a system at the beginning of the three years and a half, and transfers all activity to the beast, and therefore puts the cup in its hand. But is this right?

131 As to the presence of Christ asserting His title to all (earth and sea) here below, and announcing the closing of the mystery of God, I have only to remark that, as to the time particularly noticed in the little book, the church has not, according to the author, "to watch, testify, and endure, many days." I suppose we must consider the three years and a half of the witnesses the special object or period presented in that which was before this mighty angel, as it was the period contained in the little book He gave, of which the knowledge is "so easy to be grasped." But during this period, according to the author, the scene of the church's earthly service is closed. So that it certainly had not to testify. Hence the light of this vision cannot shine upon its service as to the period spoken of in the vision. And yet this is not to my mind the saddest part of this statement. It is its consistency, not its inconsistency. Earthly deliverance, an earthly power of Christ, is that which is always presented as the hope and relief of the church. His title in the world is the object here. I agree in this. But is it in the strength of this knowledge that the church has to watch, testify, and endure? That earthly deliverance and Christ's earthly power should be Israel's hope, or the remnant's hope, rightly or wrongly apprehended, I well conceive; but is this the church's strength? Rest with apostles and prophets, being caught up to be for ever with the Lord - I should have thought to have been more the coming hour, and that knowledge, the strength of which would have taught the church to endure and to testify. The church does know that God shall destroy those that destroy the earth; and it is a relief to the oppressed spirit. But in this it knows that the earth is waiting for the manifestation of the sons of God - for that part of the deliverance at least which can be accomplished while earth remains. Its hope and faith surely precedes, and rises higher than all this, in being with Him who shall accomplish it, though it own the other.

I have only to add that pages 120, 121, just follow on in this train. This is our future glory together with the Lord, and the sorrow of the Lord was only sorrowful testimony, and testimony, prophetic testimony, against peoples, etc. Is this the sum or nature of His highest and deepest sorrow? Is testimony against the world our* proper place, or testimony to sinners of His and the Father's love? I understand well the place taken, sons being made servants, and the church made prophet of, instead of the bearer and witness of, grace to the Gentile world. This was what made, we found before,** the only efficient practical testimony in the earth; the Gentiles were to be viewed as beasts under God's judgment, and it was having these things clear that gave the testimony power! Was it Paul's testimony in preaching, or was the gospel of the grace of God? I appeal to the word, and call upon the conscience of my reader to answer. That he instructed the church in these things, according to its need, is true. That he told generally that there was a judgment of this world at Christ's coming, is also true; but was that which he presented grace and salvation, or not? Is the gospel and heavenly glory to be given up for prophecy of earthly deliverance as the hope and strength of the church? Is our sorrow to come from testifying against people? The prophetic judgments of God I admit. It is well known I have taught, and that far and wide, these judgments. But the hope of the church is another hope, and the sorrow of the church and of the Saviour is another sorrow. Besides, whatever sorrow may accompany the testimony, the coming of the things themselves is to cause joy in the hearts of those who listen to the Lord. "When these things begin to come to pass, then lift up your heads; for your redemption draweth nigh."

{*The witnesses may thus testify; but then the church's testimony is over.}

{**Pages 92, 93, of the "Thoughts."}

132 CHAPTER 11

We now come to an important chapter, with (as usual) an immensity assumed or implied. Some points may be noticed here, other statements can be examined when more enlarged upon. "Those cities are Babylon and Jerusalem." This implies that an earthly Babylon is one great centre of the world. Here it is contrasted with the earthly, not the heavenly, Jerusalem; in Revelation it is most certainly with the heavenly, whatever its own place may be. But I shall only remark here, that the mind, thus unconsciously accustomed to this idea, is accustomed to an unproved thing. The enquiry I reserve for its place.

Such an expression as "that miserable race who are about to re-people Jerusalem" cannot be too strongly animadverted upon. I appeal to every one familiar with Scripture, as to the manner in which the heart of God yearns over His people, wandering though they be: and if they are miserable through His judgments, taunts are not what become Gentiles, confessedly become wise in their own conceits. Their sins are plainly proved in Scripture, and wrath is come upon them to the uttermost: but they are dealt with there with the hand and the heart of God, not with the insults of men. Nor do I believe that the curse of man on those who are yet beloved for the father's sakes would be found in the mouth of one guided in his expressions by the Spirit of God. Does the Lord, when he states the fact here alluded to (which is not denied), use any expressions like "that miserable race"?* None ever.

{*Such is constantly the case with the author, and those in the system of the "Thoughts."}

133 But to turn to the substance of this chapter. We are told that the chapter "supplies us with the history of Jerusalem during the period which immediately preceded its final visitation by the Lord in glory." I have no complaint to make of such a statement (which is an opinion on an interesting subject of enquiry), but that it is not proved - a very material thing, of course, in such a statement. It is taken for granted, and we are told, "In reading this chapter, therefore, we must imagine Jerusalem," etc.

So we are told, "It would seem," "that Christians, and Christian testimony remain," previously to this period. But is this the right way of dealing with questions of the kind? The facts of Antichrist's* deceit and subsequent malice I believe to be true, and therefore need not enter on here. But as to the place of the witnesses in the order of events, I entirely demur. It is in vain to say, "scarcely terminate before the seventh angel sounds" . . . "this mystery of God will terminate and other scenes open"; because, according to the author, it ought to terminate without any "scarcely" at all. Besides, it is only in the days of the seventh angel who is about to sound, that the mystery of God shall be finished: and the seventh angel sounds a woe trumpet; and therefore it is not said "when he sounds," i.e., at that given time - woe is still on the inhabiters of earth after and by the sounding of the seventh trumpet. We shall see that the order stated by the author, and necessary to his system, is impossible and contradicts itself. It is attempted indeed to be slurred over by the words "scarcely terminate": but a moment's examination will shew the palpable contradictions in the statements made.

{*I doubt its being Antichrist's, though he may coalesce in it. It is the prince to come, the head (I suppose) of the revived Roman beast.}

134 I read (page 125), "when these servants of God shall have finished their testimony, the wickedness of earth will again, though for the last time, be allowed to lift up itself and prosper." Now this itself is not the testimony scarcely terminating when the mystery of God finishes, and other scenes open (see page 123), for the wickedness of earth will again lift up itself and prosper. But in the notes, the positive contrary of the statement in the text is proved (page 131). "Its being said that the Gentiles tread it down for the definite period of forty-two months, proves that they do not tread it down after this definite period is over. Consequently the sackcloth testimony of the witnesses and the times of the Gentiles, and therefore the reign of Antichrist, end simultaneously." How, then, when the servants of God shall have finished their testimony, will the wickedness of the earth again lift up its head and prosper? I should bring the passage of page 125, which is drawn from the plain text of the chapter, as demonstrative of the falseness of the position taken in the note, which is yet necessary to the author's system. But to give the simultaneous ending of the period as absolute and identical for both, in connection with a statement, that when one ended the other lifted up its head and prospered, is an excess of self-contradiction rare to find. Yet the writer well knew what he was about in thus identifying them; because, absurd as it is, his whole system falls if the termination of the witnesses' testimony and the reign of Antichrist be not synchronous; because this testimony of the witnesses being for the twelve hundred and sixty days, if it be not the last half week of Antichrist, we have then some previous half-week, during which a testimony - which is not the church, nor, according to him, Christianity (though it testify of Jesus among the Jews) - has been going on, which is closed (as he says, page 125) by the wickedness of the earth rising up again and prospering. Yet it is clear that the synchronous, simultaneous termination of the testimony of the witnesses, and the reign of Antichrist, is an absurdity on the face of it: because Antichrist it is that kills them - a most curious way of ending simultaneously. I know not what opinion the writer must have formed of his readers to make such a statement.

135 And not only so, but there is an earthquake after; and subsequently to this it is said "the third woe cometh quickly"; and then some time consequently after the seventh angel sounds, in whose days the mystery of God is finished. So that it is quite clear that the simultaneous ending of the testimony of the witnesses, and the reign of Antichrist, and this evil power of the Gentiles, is impossible, being contradicted by the express statements of the word, recognised in part (page 125), and hushed up in the word 'scarcely.' And in these remarks I have passed over the rather strange statement, that they testified as much dead as alive; stranger still when we remember that it is said (as quoted, page 125), "when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them." And yet, though they "have finished their testimony," and their enemies are rejoicing over them, these three days and a half are included in the period of their testimony.

But I have no need to insist upon this, seeing the evident untenableness of a statement which makes a simultaneous ending of two things, when one puts an end to the other, by his wicked power, and there are several subsequent events positively referred to before the close of the latter comes. Besides, is there any moral identity in the state of things? When the beast is given to make war, and overcome the saints, and to kill whoever did not worship him; and the power is given to the witnesses, that if any man would hurt them, fire proceedeth out of their mouth, and devoureth their enemies; and if any man will hurt them, he must in this manner be killed? I do not say that the beast will kill all actually; admit with the author, it need not be actually done as to all. But is a power to do so, and as is alleged from Daniel (though I do not agree with it) the saints delivered into the beast's hands, consistent with a power given to the witnesses of God against all that could touch or hurt them? Is this the same state of things? "Power from God for protection will visibly be granted them." "They cannot be overthrown, neither can their testimony be stayed." Is this the character of the period of the beast's power, "just at the very moment when he is exalted into the plenitude of his glorious power"? Is it the statement given in Scripture of the relationship of the beast and the saints?*

{*The reasoning as to the two periods ending simultaneously is perfectly put as regards the author's system; but I believe there is but the one (or last) half-week in the twelve hundred and sixty days and forty-two months. But it is a Jewish testimony. The beast can only blaspheme those who dwell in heaven. The times and laws are delivered into the hands of the beast in Daniel 7 (i.e., Jewish ordinances, not the saints). He wears them out, no doubt, but the great body escape into the wilderness, to a place prepared of God for them; and, in spite of the beast, God will maintain a testimony. When this is closed, however, the beast will slay the witnesses.

The beast, moreover, is not Antichrist, though helped by the latter. That he is, was at the time of writing these papers a commonly accepted idea. It does not affect this point, save as facilitating the solution of what is a real difficulty, suggested above as an objection to the author's system - how, if there be only one half week, the slaying all who do not worship him is consistent with the existence of the two witnesses. The preservation of the woman indeed shews that this effort of the beast or dragon to destroy all cannot pass the limits set to it by God. For the true Jewish worshippers as a body escape. So in chapter 11, the altar and temple, the true worshippers, are measured and owned of God; and it seems that a testimony also is preserved, two witnesses, or an adequate testimony to the God of the earth. The beast's power is general in chapter }3, over all dwellers in earth. Meanwhile, among the Jews, God preserves a testimony where only the second beast may be.

The two periods do not close simultaneously; but the beast's having power to continue forty-two months can hardly mean he continues in this character eighty-four. In this the author is right; but as to the nature of the testimony he is fundamentally wrong. The only change to be made in my argument is to apply it to the last half-week, not a previous one. For, whichever half-week it is, the testimony is not the church (according to the author himself), not Christianity The rest of the reply is all right. The reply is just, but the positive statements are not clear, though guarded; because the existence of two half-weeks is supposed possible; as (see the text above) the difficulty of another interpretation is urged. The difficulty is real; but it is no more than existed in the time of the Lord on earth (for I suppose the same period). Till His time was come no one could take Him; though the power of the beast, and apostate Jews, and Antichrist figuratively were there by anticipation. The positive truth I apprehend to be that, on the casting down of Satan to earth, the power of Christ's kingdom is so far set up; but this leaves three years and a half of the great rage of Satan, or the last half week - the time of the two beasts' characteristic power - the time when the sacrifice is taken away, and times and laws are delivered into the beast's hands.

The rapture of the saints is quite another matter. This is not the kingdom: we are taken to the Father's house (as in Luke 9 the kingdom was displayed on the mountain) - the church's heavenly place, in the entering into the bright cloud whence the Father's voice issues. As far as this is shewn in Revelation 12, it is in the taking up of the man-child.

I do not attach great importance to the question of one or two half-weeks; but I believe in the Revelation there is only one. In the first half the prince had favoured and deceived the Jews, but wickedly. But if so, the argument in page 213, beginning "nor does it seem to me," down to "inhabiters of earth," is without force. [Note to second edition, 1868.]}

136 And now I beg attention to the character of the witnesses' testimony. Christianity is withdrawn from Judah and Jerusalem. The statement that used to be made was, that there was not a Christian to be found in the Roman earth, and that the wheat (Matt. 13) represented risen saints in the earth, after their resurrection, and before their ascension. This, however, is now given up, and the matter stated very generally. (See page 143.) But at any rate it is withdrawn from Judah and Jerusalem. And the new character of testimony is this - "They will be able to speak of the law broken; of restoration granted, only to be forfeited again by aggravated transgression; of prophets sent to be rejected; of the Son of God slain, hanged on a tree; of the message of forgiveness through His blood despised, and now withdrawn; of the day of His glory with all its judgments being nigh, even at the doors," etc. Now have we not here, after the church is withdrawn, a testimony to Jesus by the Spirit of prophecy? and who are "my two witnesses," servants of Jesus as prophets? Is the testimony not to Jews, not at Jerusalem, not about Jewish hopes, and yet about Jesus, and Jesus slain, and Jesus to come - and yet altogether Jewish in every sense? And how then is it impossible that such a testimony can be without the foundations of Christianity being gone? And if the Lord Jesus has alluded to it, is this very wonderful? Or if He has left a door open, in what He has said, to the application of His words to it, when speaking of these very times, is this very wonderful? There may be more detail. It may require patient submission to the word to connect it all. But is it wonderful that, when speaking of Jerusalem in the latter days, he should allude to such a testimony as this? And what comes of statements made of their remaining a people rejecting all testimony until they see the Lord, and are converted by it?

137 But further, testimony (page 128) ceases on the earth (during the three days and a half). Where then is the church? But "the time has come for the Son to quit the throne of the Father," etc.; "and to be invested with the power which now is finally taken from the hands of man. The times of the Gentiles finish, and with them the mystery of God." This is really too bold; because after slaying the witnesses, and even after their receiving the Spirit of life from God, there is an earthquake, and very notable effects ensuing on it.* Then it is declared the third woe comes quickly; and, as we have seen, it is only in the days of this woe that the mystery of God is to be finished. In a word, the statements of the author are in direct contradiction of the plain text of scripture.

{*Effects much more like the end of chapter 6 than chapter 19 is.}

138 One thing is certain. If this secret scene in heaven takes place in heaven before the seventh trumpet sounds, it is perfectly clear that the Lord rises up and takes the kingdom some time before the mystery of God is finished on earth: for this is only in the days of the seventh angel. Moreover, this celebration of the sovereignty of the world being become our Lord's and His Christ's we find again in chapter 12 decidedly three years and a half before the end. "Now is come the kingdom of our God, and the authority of his Christ."

And now just see the reasoning of the author. In chapter 11 we find, "there were voices in heaven, saying, The sovereignty of the world hath become our Lord's and his Christ's"; or, The sovereignty of the world of our Lord and of His Christ is come. We find in chapter 12, with the stronger expression "now" - "I heard a great voice in heaven, saying, Now is come . . . the kingdom of our God, and the authority of his Christ." In the first (we are told) the scene has passed in heaven of taking the kingdom, and the times of the Gentiles finished, and the mystery of God, and the time come for the Son to quit the Father's throne; which, we shall remember, ends the age altogether. In chapter 12 this assertion of power was as yet for heaven only. If it be so (though it seems to me a mistake), then it is quite clear that Christ takes in heaven the authority, and the kingdom of God is set up for the blessing of the dwellers in heaven three years and a half before it is on earth.

Again: "It is the last of these trumpets, and will bring alike upon Israel and on the Gentiles the final blow - administered by the Son of man Himself." This is never said. Nor does it seem to me to be a just interpretation of the trumpets to make the coming of Christ a woe. I know it is said that it will be to the inhabiters of the earth; but it seems to me excessively strained so to apply it, or to term God's personal judgment a woe. Nor is it said to fall on any but Antichrist and his army, who are not the inhabiters of the earth. At any rate, if the seventh trumpet ushers in the administration of this blow, again, I have to repeat, Antichrist is not put an end to simultaneously with the witnesses before the sixth closes. And, again, if it be the final blow on the Gentiles, the Assyrian, Gog, etc., are all left entirely out, as if no prophecy existed about them: for Gog comes up when the land is at peace, and Christ is the peace when the Assyrian comes into it.

139 I proceed to the notes. As to this new translation, I conceive it is simple nonsense. What is the meaning of, "In the days of the voice," etc., "when he should be about to sound"? Are the days of his voice before he has sounded at all? Tregelles has fairly enough translated it "when he should sound." There was to be no longer delay; the seventh angel was going to sound, and when he should, in the days of his voice the mystery should be finished.

What is stated about "mystery of God" and "mystery" is eminently calculated to mislead. The church is not called the mystery of God; nor do I believe the expression refers to it,* but rather to the strangeness of the existence of God's sovereignty while evil was allowed and rampant. But it is said "this is a great mystery" - to wit, the union of husband and wife; "but I speak as concerning Christ and the church." The church, therefore, its union at least with Christ, is called a mystery. And of what is it the apostle speaks when he says, "the mystery of Christ, which, in other ages was not made known to the sons of men, as it is now revealed to his holy apostles and prophets by the Spirit; that the Gentiles should be fellow heirs, and the of same body," etc.? "Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God . . . to the intent that now unto the principalities and powers in heavenly places might be known by the church," etc.

{*Unless on the authority of a various reading in Colossians 2. Still here it would be government, and not the church, which is in question.}

140 The church is not the whole of the mystery of God's will. That is true. But this is certain, that what Paul specially preached (and this he identifies with the doctrine of the church) was from the beginning of the world hid in God. Here is his statement of the mystery: "That he might gather together in one all things in Christ, both which are in heaven and which are on earth; in him in whom we also have obtained an inheritance," etc. This he developed in the same chapter as being "head over all things to the church, which is his body, the fulness of him that filleth all in all." The mystery thus includes Christ's administrative headship over all things, and the union of the church to Him as such, as His body. This mystery was made known to Paul by revelation. It had been hidden in God before. It is not a true representation of the apostle's statements to talk of the great "mysteries"; because he talks most expressly of "the mystery," over and over again, as hidden previously from the sons of men. Thus, in Colossians 1: 26, 27, the mystery hidden, or - if we are to imitate the translation of "the tribulation, the great one" - the mystery, the hidden one from ages and generations, but which now has been manifested to His saints; to whom God would (has willed to make known what is the riches of the glory of this mystery among the Gentiles, etc. And had not this (Christ in them) something to do with the church - the breaking down the middle wall of partition, and of twain making one new man in the body, the church, united to the Head? So in Colossians 2: 3. If we read with the margin ("wherein" as indeed I doubt not we should), we find the immense importance of this special mystery. So in chapter 4: 3 we find that Paul was in bonds for the mystery. Compare Eph. 3: 1 and chap. 4: 1. Now I would ask, after reading these passages, Is it a just representation of the apostle's teaching to say, "the great mysteries connected with the ministry of the apostles"? Or why is it concealed that there is a mystery, of which the apostle speaks?

I ask, too, whether saying neither the church of the Firstborn nor the church in any of its parts is the mystery, would not mislead? And when do we read of the parts of the church in Scripture, save in the sense of members of the body? Is not the great object of the apostle to insist on its unity? And where it is said, that which has been stated in the Old Testament, but allowed to remain there silent* - is this, taking all the passages, what the apostle states, or not? And if not, why this care to cover up his statements as to this great mystery hidden from ages and generations - hidden in God? Does it not shew that there is just that in it which the author's system would not bear, the church's proper place as the body and spouse of Christ? A mystery is not necessarily a fresh truth (he says) never before stated. Does not the apostle say that the mystery had never before been stated? Why this anxious effort to get rid of what distinguishes the church?

{*What is the meaning of stated and remaining there silent? Was the mystery silent? If not, if it was stated in the Old Testament, the Old Testament was not silent about it. But the apostle states in Romans 16: 25, that it was not spoken of, or stated - that silence had been kept about it: not that it had been silent there, which has no sense. The translation is a wrong one also. It is not "kept silent"; but silence kept about it; and therefore rightly, for the sense, translated "kept secret."

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

J. N. Darby.

<08001E> File section  6.

CHAPTER 12

This chapter is of the last importance. I should have hoped that the mere reading of it would have sufficed for every saint to have rejected it at once. But in this dark and gloomy day we begin to feel the effect of that word, "When the Son of man cometh, shall he find faith on the earth?" This chapter just acts upon the unbelief it finds in the heart, and lowers the church from all its proper glory and heavenly place.

Our mother (page 138) "is yet to be paramount in the earth, and to reign beautiful in holiness, supreme over all nations. 'I saw a woman clothed with the sun,' etc. Such is the vision of her coming glory in the earth." "This is our parent - the system to which we belong, and to which . . . we give the homage of our hearts." In proportion as we "consider the period when Christianity shall, in Mount Zion and in Jerusalem, be supreme in the earth." Thus, that which has the homage of our hearts is not only to be supreme in the earth (itself a strange expression for the heavenly Jerusalem, ambiguously stated as a "divinely ordered system of truth and power," so that actual heavenly place and glory are kept out of view), but it is in Mount Zion and in Jerusalem that it is to be supreme. Its place of manifestation and supremacy is quite clear; it is the earth. There may be the presence of the glory of Christ, and the unearthly glory of the risen saints; but it is in and on earth that it is all to be. And this earthly system has the homage of our hearts! I must say no system has the homage of my heart, but Christ. But my mother is "Jerusalem above," and nothing on Mount Zion and in Jerusalem. And in page 140, how are they the children of a parent so glorious? It is the woman, the mother herself, that is the object of Satan's rage. In a very general and unapplied sense I might reckon all as the woman's seed, save the millennial saints who are born in a time of power. But any application at once takes it away from all this; and if taken in this sense as Christianity, Christ can in no sense be said to be born of it. As the expression of an idea, it may be applied to all; applied prophetically, it cannot be Christianity and Christ born of it. The object is to make one system from Abel to the end of time; and this one system, what is now called Christianity - a mere casual name at a given time: - a doctrine which makes the various display of God's glory indifferent; all that could act on the affections spiritually, indifferent (the bare fact of life being in man making all equal).

153 The statements of page 141 are such as we have constantly to notice, unproved, or based on previous statements assumed to be true without proof. There is a connection between Zion and the woman. Well, what is it? Zion brings forth a child* without travail in Isaiah. The only idea there being the speed of its birth without sorrow; for all the rest that is said is imagined. In the Revelation a woman brings forth a child with travail - it is said, to be glorified in heaven; but this is all imagined too. And that is the connection. The woman being never called Zion, this is introduced by saying the woman's glory will by and by be identified with it, of which no proof at all has been advanced as yet. The woman in the Revelation is never called Zion, and all proof of reference is the fact of birth in each case. Were the woman Zion on earth, we might see some contrast.

{*There seems to me much more connection with Micah 5; but this is too extensive a point to discuss here.}

I admit in no wise "an unseen Israel." The only possible text to be quoted is "the Israel of God," in the Galatians, which I do not believe is applied as a title to the church at all. What is stated of it is all confusion. The reference in Matthew 2 15, was to the old Israel, whose promises Christ took up; but that was not the church. If the Israel, the new Israel, commenced with Him,* then the Israel of God are not all the saints from the beginning, nor any previous to Him; and thus the idea sought to be established of the Israel of God fails.** And what is the meaning of "the heavenly courts of Israel's temple"? Is Israel used as a symbol, or what, here? If it has any literal meaning, then "heavenly courts" is nonsense; if not, then Israel means nothing. "Heavenly courts of Israel's temple" cannot have much force in it. Further, in the sense of the church, it did not begin even secretly with Christ alive. He would have abode alone, had He not died. A living Christ is a Jewish Christ. Lifted up from the earth He would draw all men. The middle wall of partition remained, by the authority of God Himself, till His death.

{*But nothing at all could commence with Him down here in the flesh, because all Israel, as well as the Gentiles, were unredeemed sinners. It is denying unwittingly the necessity of redemption. Giving of life did not suffice. He must come by blood as well as by water; and this was what always straitened the heart of Jesus. He had this baptism to be baptised with. This was not a dispensational question, but a question of the necessity of redemption for all, in order to the enjoyment of the promises thereby. In the wisdom of God it could be, and was, dispensationally extended to the Gentiles; but it was essentially true that blood must be shed for all. As a Gentile, I could withal have no part till this middle wall of partition was broken down - no part in the promises: and if men are pleased to call it the Israel of God, it is quite certain that Christ could not begin it as regards Gentiles on earth - a Gentile could not be of it. But, as regards Israel also, the sure mercies of David are based on the resurrection of Christ. But "that he raised him from the dead, now no more to see corruption, he said on this wise, I will give you the sure mercies of David." So that, though He might be individually worthy, and have the power of resurrection and life in Himself, He could not commence anything while on earth. It would be life and blessing, without redemption, without blood. And such is not God's way - we may boldly say, could not be; for it is but asserting man's universal sin and unfitness.}

{**And the reader should take notice that this - in which the author entirely contradicts himself, making the Israel of God begin with Christ incarnate (not risen), and, in the same page, a system for which we and all saints have from the beginning suffered - is the main leading point of his whole system.}

154 But here the author returns to his main theme. "We need not marvel if Christianity be here presented as if bearing the name of Zion." But it is not presented as bearing the name of Zion. Nor has the slightest proof been given that the woman is Christianity. Then it is the holy and blessed system for which we and all saints from the beginning have suffered, which we now name Christianity. Here again everything peculiar to the church, the body of Christ in this dispensation, is set aside. A system going on all through got the name of Christianity, but that is all; and when this system "shall at last arise into its destined supremacy in the earth, it shall be identical with Zion," "arising in the moral grace and dignity of its high calling in the earth." Is that your hope, Christian? And really here it is too bold, because "high calling" in Scripture, as everyone knows who can read Greek, means calling above from earth;* and therefore high calling in the earth is a most thorough perversion, nullifying our calling above in the use of the very passage which directly asserts it, and making an assertion which neutralises its known force to the unconscious reader.

{*"The calling up on high," Phil. 3: 14.}

155 Nor can there be any mistake here. We are told "Christianity can never have its rightful pre-eminence, till the hour comes for the mountain of the Lord's house to be established," etc. "Mountains and hills are the emblems of authoritative power." "The mountain to which we by faith are already come" will be associated with the church of the Firstborn in heavenly glory, so that the identification between ourselves and Zion will need no proof. We speak of Zion as our mountain. We belong to it as part, although the heavenly part, of the Israel of God.

The only answer is, We do not; because the apostle says, Jerusalem which is above is our mother.* The rightful pre-eminence of Christianity is not in the earth, nor at Zion. There it will be Christ and the Jews in the earthly kingdom. The saints will judge the world: but it is not to earthly Zion they belong, if the apostle has taught us aright. And what becomes here of the heavenly calling? The whole statement from beginning to end is an elaborate denial of it. A high calling in the earth, and identification with earthly Zion, is certainly not a heavenly calling. I do not even admit that they are the same principles which rule now, and then: because now it is grace, then judgment in the earth.

{*That we reckon Mount Zion, in contrast with Mount Sinai, the place of Christ's royal supremacy in the earth Son of David, when all things shall be gathered together in one in Him, and that this may be the nearest point of connection between heaven and earth, is quite true. But to use this in order to bring the church down there as its place of abode, and to take away its calling above, and make it a high calling on earth - to make that the rightful pre-eminence of Christianity, and the system connected with it our mother - is to destroy entirely the whole proper calling of the church, by bringing it down to earth while seeming to admit its heavenly glory, because the heavenly glory is placed there.}

"Zion, morally," we are told, "is not deserted - the blessed system of truth, etc., hereafter to be established upon Mount Zion, is not deserted." This "etc." is very convenient. The word added elsewhere is "power" (page 142). But is there nothing peculiar, then, in the system for which we suffer? Does "truth and power" or "truth, etc." characterise sufficiently the church of God? How do we suffer for power? or are grace and power the same thing? For "grace and truth came by Jesus Christ." Why is grace so studiously left out all through this? Is not the suffering in grace now, as Jesus did (with which the millennial saints will never have a part) the very condition which is identified with our proper heavenly glory? Is it the way that God acts on the faith of the saints, to leave this all out? or, in a word, is not the whole proper 4 system of the gospel entirely excluded in all this?

156 Then we are told "that Christianity will at that period be found in Jerusalem, is evident from Matthew 24, and various other passages." Would it not be well, on such an important point, to have cited or given a reference to one or two of these various other passages? But this we have not. As to Matthew 24, we know how it has been called in question, and I can hardly be expected to discuss it here. It is possible Christianity may be found there in such a profession of Christ as it made by the two witnesses, which suits the kingdom (that is, as the . author states, judgment, and not grace; for such is the testimony of the witnesses). But Matthew 24 does not speak at all of the church of God as such. That the church may have used it, and use it still, I fully believe. Just as Peter, in ministering Christ to the Jews as a nation, and with no reference to the church, might suffer, and possess his soul in patience, he being doubtless in and of the church, yet his ministry not apply to the church, but to the nation; because Christ died for it, and therefore the Holy Ghost must testify to it. So of Matthew 24. The church may have used it, and may use it; but its subject is not the church, but what concerns the temple, the Jewish nation, the age, Jerusalem, and the dealing of the i Lord in judgment on them, to bring in the close of the age.

So, if a testimony such as that of the witnesses be in Jerusalem before the last three years and a half, which is not the church position, I heed not whether men call it Christianity or not (though it will not be what is now called Christianity, and yet it will own Jesus to have been the Christ), they might well use the directions given also. The author considers them to preach that the Son of God had been rejected (and therefore it is to be supposed that they will own His words and instructions); and yet he holds that Christianity will be withdrawn. I think it inconsistent to place this under the beast's reign, into whose hand they say the saints are given. But whenever it is, those who own Christ rejected may well use His words; yet Christianity and the present church standing are confessedly gone.

157 Having said thus much on this point, I return to the proper subject of the chapter, namely, the reducing the heavenly calling of the church to the level of the earthly Zion. We have the most distinct enunciation of it in page 145: "There is an appointed hour of Satan's power; and, until that hour is past, the place of the children of Zion will not be sustained here. He owns them indeed as worthy of the same name of excellency which will by and by be given to those who shall be born of Zion, when she shall bring forth before she travaileth," etc.

Here there is no mistake. It is an honour to the saints of the church of God to get the same name of excellency as those who bear the future earthly glory. Their place is not sustained here. That is reserved for those by and by born without travail (that is, in Zion); but still they are counted worthy of the same name of excellency. Is not Zion said to be our place here? And, instead of some better thing being reserved for us, and our suffering here, because we are not of the world as Christ was not, being the road to that better and heavenly and eternal weight of glory in the heavenly Jerusalem which is our mother, we are allowed to hope (though we have not the earthly Jerusalem sustained) to have as good a name, nay, to bear it as if that honour of sustained Zion belonged to us. Is this the church's place? That, as regards their sojourn on earth, and the kingdom, they may for a season have mysteriously taken Zion's place, and be counted for Jerusalem's children, is very possible, and I believe it: but to make it a high calling to be there, and our special privilege to get as high in excellency of name as those that belong to it on earth hereafter, is nothing more nor less than to deny the heavenly calling entirely. It is in vain to add it is a better glory than the mere glory of earth; because this is only to say they are better than Babylon. They will be taken to have the glory of God. But what is this? Ruling all nations with a rod of iron. Be it so. We know from the promise to Thyatira, that the church will have this glory. But, though the church participates in all the display of Christ's glory - even that in which He shall, according to the decree, sit on Mount Zion, as King, ruling all nations with a rod of iron, is this our portion, our city, our excellent name, rightful pre-eminence, our parent who has the homage of our hearts?

158 Again, we find, "Nothing can more distinctly shew how all the features which marked the morning of our dispensation in Jerusalem continue unchanged on to its dark closing hour. This generation shall not pass away, until all be fulfilled." What is the meaning of this passage introduced here? "We find Christianity still bringing forth with sorrow in Jerusalem, still watched against by the same great enemy, and her children not allowed to grow up, and prosper in the earth."

Now is the character of the church, judged of according to the heavenly calling as preached by Paul, bringing forth in Jerusalem? Earthly Jerusalem? Did this continue unchanged? or was it all broken up and dispersed, and another ministry called out for the Gentiles, or not? It is in vain for opponents to say, Paul preached the same gospel. As regards the doctrines of salvation and eternal life, no one ever raised a question on it unless themselves. But is bringing forth in Jerusalem the characteristic of the heavenly calling of the church? "All the features which marked the morning of our dispensation in Jerusalem continue unchanged." It is quite clear that the special ministry of Paul is entirely set aside.

Either the author must admit that the Pentecostal church was Jewish, or he must admit that Jerusalem had nothing to say to it, nor any other mountain; and that bringing forth in sorrow in Jerusalem was not a feature which characterised it - the only feature which is mentioned here. Further, he holds that our dispensation continues on till Christ rise up to judgment for the destruction of Antichrist. But then, during the dark closing hour of the three years and a half, Christianity does not bring forth in Jerusalem at all. It is withdrawn. So that even so, his statement is all contradictory. And what generation is not to pass away? The Jewish unbelieving generation? But what then? No one thinks it will. Still, testimony is to be withdrawn from them - nay, as such (as Peter preached to them in Acts 3) withdrawn from them long ago. At the end a "new testimony" is raised up to them, though the church be yet upon earth. So that the relationship of the church with that generation (which must be what is meant here by the morning of our dispensation continuing unchanged, and this generation not passing away, if it has any meaning at all) is quite changed and ceases altogether, before all is fulfilled. The features that marked the morning of our dispensation are entirely changed, according to the author himself, before all is fulfilled.

159 The truth is, the associations of Christianity with Israel or the Jews - founded (if I may venture so to speak) on the obligation the Holy Ghost was under in virtue of the promises of God and the intercession of Christ - ceased within the period of Scripture history. Wrath was come upon them "to the uttermost"; it was no longer discipline, that is, in hope they might bend their neck. It could no longer be said, "It was needful that the gospel should be first preached to you, and seeing ye count yourselves unworthy of eternal life, lo, we turn to the Gentiles." The "to the Jew first" has ceased: no one now applies it, and very justly. They do not deny it; but it has had its accomplishment. And Acts 28 closed this solemn and wonderful history of the patience of God with His poor stiff-necked people, beloved, yet disobedient, so that wrath should come upon them to the uttermost; and the "Lo, we turn to the Gentiles" has its large and full accomplishment.

The patience of God was perfect, but the features of the dispensation are entirely, yea, I may add, confessedly changed, and in that particular part of it (which is here in question) had its accomplishment. That the Jews will be in the first line again as regards the church, I do not believe. It would be reversing the judgment and ways of God pronounced upon them. We know neither Jew nor Greek, but grace towards all. But in the latter day testimony it will be so. There will be bringing forth (at any rate testimony) in Jerusalem, with reference to the setting up of Christ's power there - to the kingdom - to His sovereignty in power over the world; and here the Jews and a "certain standing in Jerusalem" will be in prominency. We believe it: but a certain standing in Jerusalem was not certainly Paul's testimony. Hence I do not believe that this is properly a church testimony, nor as such a church standing, for this is not a certain standing in Jerusalem. Whether it be called Christianity, I do not insist on; because (at any rate for the first three years and a half) Christ will be owned by the witnesses to it, and yet it will not be Christianity such as we speak of now.

"The man-child, born in Jerusalem," is not the church calling, as taught in Paul's epistles, though they may be mystically reckoned her sons. But further, judgment* begins to be executed because of Satan's dealings (not the beast's) against this testimony (which thus precedes the end by three years and a half), which is a new sort of testimony to the earthly kingdom and glory in Jerusalem,** "testifies to the near coming of the kingdom of God" in that place. This is not the case now. It is the time of grace, and the day of salvation - the time in which the accuser of the brethren is not cast down. So that we have the whole scene and manner of God's actings changed, in consequence of a new testimony and Satan's actings in respect of that testimony, at least three years and a half before the end.

{*Page 147 "Thoughts, etc."}

{**I do not say the witnesses (though I am disposed to believe it is), because the author puts them in the last three years and a half, and I am here reasoning on what he admits.}

160 The statement seems to me to vary from the chapter; but I take it as it stands. I say "vary from the chapter," because the author speaks of "Satan's bringing the power of the ten kingdoms against the man-child, born in Jerusalem"; whereas he is only watching by the woman to devour it, and it is taken out of the way, and he then persecutes the woman. He is not allowed to do anything with the child, or bring any power against it. He is against the woman, though in vain.

But note further: the woman "denotes Christianity." The male child representing Christians as heirs of a certain standing in Jerusalem, and the remnant of the woman's seed, may be Christians any where or in any circumstances. "The man-child is evidently an emblem denoting peculiar position," "and that in Jerusalem." So that we have here a peculiar position differing from "Christians anywhere or in any circumstances," and that a position in Jerusalem, "a standing lost" or "not occupied on earth," but "occupied in altered and more glorious circumstances in heaven" - founded on a special testimony at that day, a testimony in Jerusalem, and acting principally at any rate on Israel; and to this Matthew specially refers (I add from that chapter that the gospel of the kingdom will go out to all nations before the end come); but it is different from "Christians anywhere or in any circumstances." So that it is not here (very clearly) the common church position taught by Paul. For it is quite certain that this did not testify to the man-child in this peculiar position born in Jerusalem.

161 Further, we have (considering the known arguments, and the arguments of this same page on the point) this singular statement, that, "If we were to apply this passage to past circumstances, we might say that when the Pentecostal church was scattered, the man-child (although then allowed a little to increase in stature) was taken from the earth, but the remnant of the woman's seed continued - scattered and persecuted." It has been said, 'Truth is mighty and win prevail.' The Pentecostal church then was in a peculiar position, and that in Jerusalem. Its standing was lost, or at least not allowed to be occupied on the earth, they being heirs of a certain standing in Jerusalem. Well, what else has been alleged as to them but this? But then, if this position was not allowed to be occupied on earth, and this man-child of the morning of our dispensation in Jerusalem was allowed indeed to increase in stature, but then taken from the earth - how, even as to this very point, for so it is, do all the features which marked the morning of our dispensation in Jerusalem continue unchanged on to its dark closing hour? What it began with was all put a stop to - was "not allowed to grow up," or at least only "a little to increase." It is resumed (this peculiar position in Jerusalem) at the end, but surely not continued unchanged. We find it not "still," but "again."

I do not believe that God will again by the church set aside the condition and heavenly calling out of Jerusalem, into which it thus passed when the peculiar position and standing in Jerusalem ceased, in order by it to set up this standing again. But there will be before the last three years and a half such a peculiar position and standing taken in Jerusalem, in title and testimony different from the present standing and testimony of the church, of which in certain respects (while admitted to be itself the church) the Pentecostal church was an example. I believe that in the Pentecostal church (though God had begun and fully recognised the church in it) God still lingered in mercy over the associations with Jerusalem, and that founded on the prayer of Jesus on the cross. He was willing to consider they did it through ignorance, as Peter testifies, Acts 3. Hence the associations were not at once broken. But they rejected this mercy, and the church passed distinctly into its own proper heavenly place as the body of Christ, of which the ministry of Paul is the great expression - I might add, the only direct revelation, as it is its grand topic. He calls himself minister of the church to fulfil (or fill up, complete) the word of God. I do not believe that we, as the church, having and knowing this standing, are to go back to the peculiar position and standing in Jerusalem, though God may have lingered over it. But I believe that when the time comes (known to Him), God will raise up a testimony in the midst of His ancient people, referring to this standing in Jerusalem.

162 But the question is, Is the church to give up its standing, and to take this peculiar position connected with the earthly Jerusalem, or hold that which it has had as born of Jerusalem which is above, since, by the scattering of the Pentecostal church, the position of the man-child ceased to be occupied on the earth? It is a serious question. I trust the saints may understand now what the difference about the heavenly calling is. Can they in faithfulness surrender that which places them properly and exclusively as their city in Jerusalem above, and descend to Jerusalem on earth, as belonging to it, and having a peculiar position and standing in it, as born there, as millennial saints will be?

I confess I find the language on page 147 painful. To talk of God holding power, in virtue of the sacrifice of Christ, to be the friend of the accused, is speaking as Scripture never speaks. That He could not receive the guilty consistently with His justice otherwise, every Christian fully and gladly owns: but to talk of God's holding power in virtue of anything - and I would say specially of Christ's sacrifice, as if it were not the fruit of His own common counsel alone - is offensive, I judge, to the spiritual mind and ear. The author does not talk of consistency with justice, for he goes on to say, "He hath not yet put forth in acts of vengeance, not even against Satan himself." How does this question of justice apply here? Is power to cast out the accuser in virtue of Christ's sacrifice? That sacrifice is the answer to his accusations while he is there. All this is in order to confine it to the idea of the accuser (when accusations would doubtless, though often false, have truth enough to condemn us justly), in order that it may not appear that Satan was cast out of heaven entirely as to his authority of prince of the power of the air. But the dragon, that old serpent, which is the devil and Satan (i.e., accuser and adversary), was cast out of heaven by power and his angels with him. If he were setting aside accusation, then indeed it would be in virtue of Christ's sacrifice. But it is power; and holding power is not in virtue of Christ's sacrifice. And it is expressly said, that as serpent, dragon, devil and adversary, he and all his angels are cast out to the earth by power - angelic power. Of course, thereby the accuser was gone, and the joy of those concerned in it is declared. Nor is it said "Christ's brethren," as the author states. I do not say they are or are not; but I say he has felt it necessary to change what the chapter states. But all this is the effect of having a system. How is it that righteousness and justice permit Satan and his angels to be in heaven? and what change is there in righteousness and justice, the church being yet upon earth, as the author holds, which causes him to be cast down? What is meant by the souls of the righteous being cognisant of circumstances in heaven? Of the departed righteous, or the living? And what is there in chapter 7 about it? Chapter 7 contains the hundred and forty-four thousand sealed, and the great multitude come out of the great tribulation.

163 And now I would ask the reader to examine pages 144-146, and say whether he can say here in page 143 what are the Christians and Christianity persecuted when Satan was cast down. The Christians are the man-child; but where is the persecution of the man-child, in the chapter, after Satan was cast down? Yet in pages 145, 146, it is this. But the man-child was not there at all. We have already seen that no proof at all is given that the woman is Christianity. But we may note here, that if it be, it is allowed no home in the Roman earth. It is driven to the distant desert, in the bosom of uncivilised darkness. Yet, first, it was the earth helped the woman and swallowed up the flood the dragon cast out of his mouth. Further, it must be remembered that according to the system of the author, there is Russia, which is Christendom, the United States, and Sweden, and the far greater part of Germany, Prussia, and Poland (not to speak of Scotland and Ireland), which form no part of this civilised Roman earth. So that this uncivilised darkness is rather poetry than fact. But there is another difficulty. We have been referred to Matthew 24. But then the direction is, "Then let them which be in Judea flee to the mountains." How is this a chasing out of the civilised Roman earth? It is just flight to the mountains, because of what is set up in Jerusalem bringing the days of tribulation and vengeance.

164 Finally, let us remember here, that the Pentecostal church had a peculiar position analogous to that of the man-child, which "is a symbol which would not," says the author (page 153), "I think, be used of any Christians out of Jerusalem; nor of them except in peculiar circumstances, both as to unity, power of testimony, and bearing on their nation. It is only in Jerusalem that the child of Zion can obtain its proper standing of strength."* Let us remember "that when the Pentecostal church was scattered, the man-child was taken from the earth"; and, further, that this man-child is to have, according to the author, this place in Jerusalem again (though Scripture says nothing of this), and that it cannot be used of any other Christians; and we shall see how far the attacks on the statement of the Pentecostal church having a Jewish character, are reasonable. But, what is much more important, we shall also see that, this Pentecostal church being scattered, and something to arise again which cannot be used of any Christians, out of Jerusalem, there is clearly a standing and place proper to us in the interval distinct from this, which knows nothing of Jerusalem nor of Jews - a heavenly standing which leaves aside all those questions altogether, has a heavenly Jerusalem for its mother, does not even know Christ after the flesh; and that question is, Are we to give up this, our proper heavenly place, which God has given us, as testified and opened out to us by the apostle Paul, for that which cannot be used of Christians out of Jerusalem and bears necessarily on the nation of Israel? For my own part, through God's grace, I surely will not. But this is the question.

{*I ask, in passing, Can that be said of the church of God, as Paul speaks of it?}

This is what it is sought to lead us to.*

{*I think it quite impossible for any one, seriously reading in the Lord's presence, Revelation 12, not to see that the casting out of the dragon, the old serpent, from heaven, and the celebration of the victory, as a past thing, of the brethren, not only by blood, but by testimony, so that heaven and its inhabitants were to rejoice, and the dragon thereon begins to persecute the woman, implies an entire change in the condition of the saints, and testimony of God.}

As to the notes. "A woman." This statement is quite unfounded in the general way in which it is given. Cities are called women in and out of Scripture - Jerusalem, Tyre, Babylon, and so on: and when a system is attached to a city, the name may pass to the system. But that does not prove that, when Scripture says a woman, it means the moral system of a city: though cities may be sometimes called women, women do not therefore mean cities. Thus Hagar and Sarah are the two covenants; Rebecca, I doubt not, the church: and so of others. Woman as a type means a principle on which a system is formed; as man is the actor, faithful or not, in that system.

165 But be it so, that the woman is to "be regarded as the expression of the glory of that system which is by and by to be the earth's system, through and in Jerusalem." Is the glory of the earth's system in Jerusalem the church's, or, if you please, Christianity's place? - Christianity's as it belongs to me? Here is the grand question. Heavenly glory, in a word, the distinctive heavenly calling, is taken away. That is not to be at all the earth's system in Jerusalem. Is Jerusalem to be in heavenly glory? Look at it, prosper under it, it may; but it is not to be in it. And see how it is all swamped in one. "To say that it represented the glory of the church of the firstborn merely, would be too limited. To confine it to the glory of Israel on the earth, would be too narrow likewise. It represents the glory of a system of truth, government, order, etc., wherewith the church and Israel are alike connected, although the earthly medium of its manifestation will be Israel in Jerusalem." Let us only remember that the woman is Christianity too.

But here it is not heavenly glory, being like Christ. It is a system of truth, government, order, the church and Israel alike in it; and the earthly medium of its manifestation is Israel in Jerusalem. I suppose the world will not know in Christ's glory given to the saints that the Father sent the Son. But if it is through and in Jerusalem, and Israel in Jerusalem, that the glory of the system which "we now call Christianity" is to be manifested, with which the church and Israel are alike connected; what becomes of the church and its distinctive position? Are saints really prepared to receive this, to give up absolutely and entirely the proper manifestation of heavenly glory in the church?

But, further, to confirm this we have the sun and stars compared. The star is distant and unearthly glory: the sun is what is prepared for earth. But then, first, it cannot be the church and Israel at the same time in the same and like glory.

166 But "consequently, when Christ first appears in the fulness of divine glory, in the glory of the Father, His own glory, and the glory of the holy angels, He is symbolised by a star. I am the bright and morning star." "It is to flesh and blood terrible glory, and in it He will exercise the destructive judgments whereby the day of the Lord will be ushered in." How unceasing and assiduous the effort to exclude the church from any proper separate and bridal joy! It is fit to make one weep, and wish one's eyes fountains of tears, to see the unweariedness of the effort to destroy all this.

So the day star arising in our hearts* means the executing terrible judgments on the adversary. "I am the bright and morning star" (harbinger, I should have thought, of joy, and light, and blessing, after a dark and gloomy night) are destructive judgments. But where is it said (to come to its proof) that the star is Christ appearing in the fulness of divine glory? Or where is it said Christ appears as a star? Or is it not strange that a star should be the fulness of divine glory, and the sun a sort of inferior earthly glory to eclipse by the coming in of day that fulness of the divine glory? And how, if it be a distant and unearthly glory, the glory of the Father, and His own, etc., is it shewn in the exercise of destructive judgments upon earth? I suppose it is not distant or unearthly when He shall stain all His garments in blood. And is our distant and unearthly glory to be destructive judgments, and His glory in Israel to be gracious and benign? Where is this system leading us?

{*I reject utterly the attempt to change the translation here.}

When Israel washes his feet in the blood of his enemies, and the tongue of his dogs is red through the same - when the praises of God are in his lips, and a two-edged sword in his hands - when He makes Judah His goodly horse in the day of battle, out of whom come the battle-axe and every weapon of war - when He has bent Judah for Him, and filled the bow with Ephraim - when they shall grow up as calves in the stall, and tread down the wicked under the soles of their feet - when his horn shall be iron, and his hoof brass, and Zion shall break in pieces many people; what glory do they share in then? Is that distant and unearthly, or the gracious and benign display of glory? Did the writer take the trouble of reading only the passage he has quoted? If not, I will cite it for him, and for those who may follow such statements without giving themselves the trouble of doing so: "But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth and grow up as calves of the stall; and ye shall tread down the wicked, for they shall be ashes under the soles of your feet in the day that I shall do (this), saith the Lord of hosts." And this is the passage quoted to prove that benign and gracious glory belongs to Israel as under the influence of the Sun of righteousness, and destructive judgments to the church as having the bright and morning Star!

167 Yes, the bright and morning Star does belong to the saints, and its glory is distant and unearthly. But destruction and terror upon earth are not distant and unearthly, though they be terrible to flesh and blood, and not so till they come sudden and near. The Sun of righteousness shall heal Israel, but shall place the power of righteousness and judgment there, according to the principles of God's association with them. But the bright and morning Star is not terrible. It is the sweet and blessed sign to them that watch, that the day of blessing is coming in. It anticipates the day; it is joy and gladness rising in the heart that has watched, whether in hope or possession. And such is Christ before He appears. The Sun will arise on the world, and men will stand in the light, for blessing or for judgment. For the sun is always supreme glory, under whatever circumstances. The star is before the day, the joy of those who watch. The unwakeful world, who sleep in the night, see it not. Where is it ever said that Christ appeared as the star? or where is a star connected with judgment? And if it be His Father's glory, where is it ever said that He will give us that? He that is as the light of the morning is to be just. I can conceive nothing more painful to a saint than to know that destruction is to be his share in glory; grace and benignity Israel's.

Further, while the woman is clothed with the sun (supreme glory, certainly, however near), she is crowned with the unearthly glory of the heavenly city: but then it is a mere distant and comparatively obscure thing. It is a wonder, if the sun be there in all its gracious and benign glory, that the stars are wanted to give effect to the holy system of truth and power - I suppose as inferior agents to the supreme glory of Jerusalem. "Truth and power paramount in the earth" - but, after all, grace is not to enter into their service. Terrible destruction ushering in the day is their part; the grace is reserved for Israel and Jerusalem.

168 The rest of the note will be to be discussed elsewhere. It is secretly laying down a principle, which, received as here in the mind, will serve to prove something elsewhere. But proofs must be scriptural, or it is but man's mind at work: only one remark is needed here - that it is in nowise drawn from Scripture. It is not true, in fact, absolutely; but if the systems are the governing powers before Antichrist, and the systems are represented by the heads, it is quite clear the writer is all wrong if we follow Scripture, because Antichrist does not sweep away the heads at all. It is a system of the author's (which may have a certain element of truth in it), not of the Apocalypse.

What is the meaning of the next note? Does the fell sweep of the dragon's power cast down from heaven those who are to be there prospectively? Or when cast from heaven to earth, if it be the saints, what does it mean? Or what is the encouragement? For it is never said they get up again. It is said, called to suffer. But how is casting down from heaven by the dragon's tail suffering? But stars being saints in a distant and unearthly character, not inferior authorities or powers, as usually taken; all this unaccountable confusion must be added, in order to be consistent.

The next note I have sufficiently treated. Only it is quite clear that it is not the church's place in unity, heavenly unity, if it cannot be used of any Christians out of Jerusalem. Nor do I see how a child seen born in heaven, and caught up to God and His throne, signifies Christians persecuted at Jerusalem.

Where does the Scripture state that the casting down of Satan is consequent on his interference with the progress of Christianity at Jerusalem? So says the author, It appears. Where does it appear? Not in Revelation 12, because his persecution of the woman is consequent on his casting down. He is seen above, ready to devour; and, the child of power being prepared and caught up, war begins in heaven; but there is not a word about Jerusalem there. There is not, that I can see, the slightest appearance of such a view here, but quite another order of things. The divine mind, seeing the purpose of the dragon, and having prepared the man-child who is to wield the power, whoever that be, begins to execute its purpose; though it may leave the woman on earth awhile, the object of Satan's ineffectual malice.

169 "The priesthood of Christ will not cease to be exercised for us when our accuser is cast down."

First, it is not said our accuser, but "the accuser of our brethren." And are we not to have the place of those in heaven, when all this special scene goes on at Jerusalem about symbols which cannot be used of any Christians out of Jerusalem?

And surely the casting down of the accuser must make an amazing difference in the exercise of Christ's priesthood. They are supposed no longer to have to overcome him by the blood of the Lamb, and the word of their testimony - this they had accomplished. And why are the dwellers in heaven called upon to rejoice so? Who are they? The inhabitants of the earth are hardly the church as such, i.e., in its proper heavenly character as sitting in heavenly places; otherwise it would be worse off by the casting down of Satan. The victory over him, thus celebrated, would be a woe to it. Their brethren had overcome him in trial, and this is celebrated with joy. This can hardly mean that they were in a much worse case down here, with the same spiritual conflicts continuing. And such is the supposition of the author. They have still to wrestle against the spiritual wickednesses, and, besides that, they have, if they be not now clear from Satan as dwellers in heaven,* woe increasedly upon them down here. Further, it is said, we shall not "cease to wrestle against evil spirits when he is cast down," etc. "We are not said to wrestle in heaven against evil spirits; but to wrestle against evil spirits who are [now] in heaven." Is it ever said we are to wrestle against them on earth? But what an entire inapprehension of the force of all the apostle's statements, and how constant the effort to undo the proper heavenly position of the church! How can we wrestle against spiritual wickedness in heavenly places when there are none there? It is in vain to say they are as bad when on earth. Worse, if you please; but it is not the same state of things. God has begun to act in judgment, and cast them down from their high estate, from the place where they dwelt in power, and where the church's place and glory and blessings are stated to be. This wrestling is spoken of in the Ephesians, where it is said that we are blessed with spiritual blessings in heavenly places in Christ - that we wrestle with spiritual wickednesses in heavenly places. Can these two things be thus contrasted when there are no spiritual wickednesses there? We sit in heavenly places in Christ. We are a witness to principalities and powers in heavenly places of the manifold wisdom of God. All has its own character and place - the mischievous power of Satan in heavenly places, and our blessings there. And we are told that his casting down thence will make no difference! And why is "now" added? The statement is characteristic in Ephesians: our spiritual blessings are there; our spiritual enemies are there. Supposing I were to add spiritual blessings (now) in heavenly places, its incongruity would be seen, because it is manifestly characteristic, and not merely a matter of time. And the expressions are identical: the introduction of "now" makes it a mere matter of time, as if there were nothing characteristic in power in Satan's being there with his angels. But this is a manifest perversion of the passage. And when it is said, "Satan will still continue to be the prince of the power of the air," it is not a perversion, but a denial of Scripture: for he is said to be cast into the earth, and therefore he is not prince of the power of the air.

{*I do not say that no saints may be among the inhabiters of earth, for I do not doubt some spared, and therefore not rejected of God, and elect, will be mixed up with the earth in that day: but they are not dwellers in heaven, as the church is called to be.}

170 I am at a loss to know how the liberality of the day tempered the attack on Christianity at the French revolution. However, it is immaterial, as there is no question here.

I have considered sufficiently elsewhere the testimony "of," or "to," Jesus Christ. I only recall that the spirit of prophecy is the testimony of Jesus. The spirit of prophecy is not the gospel; but that is the way the testimony of Jesus is considered in the Revelation.*

{*As to the critical remark, I am again obliged to say that it is more than questionable. I had not examined it particularly previously, so that I should have been disposed to let it pass as immaterial. But, being stated here, I have examined it. There is no example that I can find of a witness to a person being used with a genitive of the person. It is almost always used with the preposition "peri." When this preposition is left out, it is the dative, of which there are some examples in the New Testament: for the genitive of the witnesses and peri of the subject of witness, they are too numerous to quote. It is said, John bore witness to the truth; and Demetrius hath good report. (John 5: 33; 3 John 12; see also 3 John 3, 6.) I may add from Herodotus (2, 18), my witness for the counsel. Grammars give this; but I suspect it is an instance of another principle. There is an additional confirmation of this (even if 1 Corinthians 1: 6 were so taken) in the beginning of the Apocalypse, where Christ sent and signified what He had received of God, and the prophet bears record of the word of God, and of the testimony of Jesus Christ. Here it cannot, I apprehend, be doubted that the testimony of Jesus Christ is the testimony which He gave or sent and signified: and this is confirmed by the "all things [not 'and all things'] that he saw." This testimony of Jesus Christ was the same thing as the spirit of prophecy. It was one and the same testimony. The spirit of prophecy was the testimony of Jesus Himself, in whose hands soever it might be. So that I have no doubt that it is of, and not to, Jesus. This would be so far material, that it would shew that the testimony alluded to in these passages was the prophetic testimony. No doubt the gospel was the testimony of Jesus. He is the truth, whatever the subject or instrument of testimony. But the general thought here was the prophetic testimony. Nor do I think it otherwise even in verse 9, because of the words "kingdom and patience." But I do not insist at all on this, because all true testimony is Christ's testimony. The only ground I can find at all for reading "to Jesus," is the exceptional ground that the preposition peri is sometimes left out, and the genitive retained. Of this I have found one example in a case of witnessing: - when they call Homer as a witness of, etc., leaving out peri. But I think it will hardly be alleged that this exception to the habitual use of the word is uniformly followed in the Apocalypse, in face of the evident force of chapter 1: 1, 2. Wahl gives as certain what I have here alleged.

171 CHAPTER 13

I should have thought that on certain points, such as the four empires, I may say universally received among those who have studied prophecy, no remarks would have been called for. But here also, by the unparalleled carelessness of assertion which characterises this book, almost every statement is wrong. I suppose it arises from the author's mind being so absorbed by the Antichristian empire, and thus forming a system as regardless of geographical facts as we have found it to be of Scripture statements, and grammar itself. I do trust this will not be considered harsh, but I say the simple truth when I affirm that I never met with a book like this in its assertions.

The prophetic and Roman world are not at all the same things. About half the prophetic earth (confining that term to the four empires) is outside the Roman world; besides which (though I have no objection at all to this distinction of the prophetic earth treated of in Daniel, because it is connected with the times of the Gentiles, and the giving power to them during the disowning of Jerusalem), it is well to remember that a vast portion of the prophecies apply to other subjects and other countries: so that we must not suppose the prophetic earth to mean the earth of which prophecy treats, but merely that portion of the earth given up to the Gentiles during a certain prophetic period, in which Jerusalem was set aside, and the power of the house of David broken - that rod despised as every tree. If we do not recollect this, the whole book of Ezekiel, for example, will be left out of prophecy. Nor is it all by any means that would be. There are Nahum, Jonah, Amos, and a very great portion of other prophets, which are occupied with other countries, or with Israel or Judah under other aspects.

172 Further, it is a great mistake to say that the prophetic earth is situate geographically round the Great or Mediterranean Sea. The first two empires only just reached its borders* in their utmost conquests; and the body of their empire was far, far away from it. Nor, though Emmanuel's land be the centre of the prophetic earth, can it be the centre of the Roman earth, if the coasts of the Great Sea be its boundaries; because it is situated at one extremity of it. How is the Roman world "the birth-place and centre" of Persia as an empire? Persia never was in it at all. And the limits assigned to the Roman earth by the author leave out half the city of Babylon, and a great part of the province of Babylonia, and all the richest part of its territory (among the rest, I apprehend, Shinar). Nineveh also was outside it. The commencement of the grandeur of the prophetic earth (that is, Babylon) had no connection with the Great Sea. The next empire was further east still; and the third, which had its origin not far from the Mediterranean, pushed all its conquests eastward from it, as far as Judea, and never held but that extremity of it which had been in the hands of the Persians. Four-fifths of the Mediterranean were never visited even by the third or Grecian empire; the Romans alone surrounded it by their conquests and power. So that the whole statement is wrong. That it is now a principal scene, though it can hardly be called the centre (for there is not a single dominant power which can be said to be seated on its coasts) of the world's energies, is very true.

{*In a subsequent tract, by another author, it is said that these beasts symbolise a monarchy bordering on the Mediterranean and having Jerusalem under its dominion. This, though strained as to the Mediterranean, may be all very true. But morally it has nothing whatever to do with it; because, in Daniel, the beasts come up from the sea, which the first two certainly did not from the Mediterranean. And see page 177.}

173 Nor is it true that God has never interfered to hinder the onward progress of human counsels. The irruption of the northern and Germanic hordes laid waste the Roman, without substituting another, empire. That it accomplished God's counsels there is no doubt; but that it destroyed for a thousand years the European and all civilisation, and, save for one reign (Charlemagne), all concentrated empire, is equally certain; and the latter is not to this day restored. So that, while I do not doubt that man will set himself up against God, this setting up of man in admiration of his unhindered glorious progress from Nebuchadnezzar onward, is unfounded. It is astonishing how anyone could state (when we consider the barbarous subversion of the Roman empire, when no one knew what to count on a moment, and the effects of which last to this day), that from the days of Nimrod the onward progress of human counsels has never been hindered. That there will be a man of sin, who will concentrate the energies of man and the power of Satan, all who would be interested in these pages believe. Still I find no such account in Scripture as is here given of him; nor do I believe that this high coloured exaltation of him comes from God. That men will be given up to him, we know from Scripture; but it will need strong delusion, so that they should believe a lie.

Let the reader take any part of scripture, and see if the beast or the man of sin be presented by the Spirit of God in this way. I do not doubt that the faculties of man will in him be in many respects in their highest exercise. It is natural to suppose that it will be so in one who exercises such extended and paramount influence; though, indeed, this in its worst aspect they are led to do by another agent and mouth-piece of the enemy, almost overlooked in this chapter, and yet far more deeply mischievous in what he does. "If we can conceive - the intellect of statesmen, poets, and orators, such poets, etc. - all varieties of intellectual power, etc. - we may form some conception of the glory of this great one of the earth." Why are we to conceive all this?

Where does Scripture thus present the beast? That certain characteristics of the three preceding empires were found in the last is true. But I am not aware that this fascinating power is anywhere attributed to him; and it seems to me a serious thing to ascribe to anyone as affording him this fascinating power, without the authority of the word of God - what cannot be used without God's permission to exalt any. I see the fascinations of Satan connected with his coming; but this is attributed, in the chapter we are considering, to another person, the second beast or false prophet, and not to the first beast or imperial power. Deceivableness of unrighteousness I find in them that perish. But where is it said that the scattered intellect of former ages will be centred in the imperial beast, or its head, the man of sin? I do not see but that this is the creature of the writer's imagination. Great things, war, blasphemies, are attributed to him in Revelation 13 and Daniel 7; self-exaltation, doing according to his will, utter disregard of God, dividing the land for gain,* in Daniel 11. Setting up to be God in the temple of God, opposing and exalting himself, Satan's working, powers, signs, lying wonders, will be there, and all deceivableness of unrighteousness. I say, "will be there," because it would seem from Revelation 13 wrought rather before him than by him. And delusion from God will be upon those who did not receive the love of the truth that they might be saved. Such are the serious statements made concerning this man of sin, this son of perdition.

{*"Dividing the land for gain" is rather the Antichrist, false Messiah, or second beast of Revelation 13. But the identity of the Antichrist and man of sin with the first beast was assumed by all when these remarks were written. The same remark applies to page 175, 176 partially.}

174 But though I do not doubt his great capacities for the sceptre and the throne, and using probably all the arts which such persons may be supposed to use to flatter and amuse the passions of men; still, strong and energetically drawn as the picture of this "individual man" is in the "Thoughts," I cannot recognise it in Scripture, and this is what I seek. If there be such a one, where is it? I do not exactly find the soberness which can judge of this, and which I believe the Spirit of God gives, when I read (page 160), "fallen man is but a poor weak thing apart from Satan," and in page 155, the chapter beginning "There is a wonderful energy in unregenerate man." I do not mean to say that there may not be explanation,* and a reconciling by explanation of these two statements. But there is a haste in making the two, which does not savour of quiet scriptural enquiry. Besides, in this picture of the man of sin, not one single scripture is quoted, except for Satan's delusions, which is only an accompaniment. So that when it is said that "the glories of intellect and taste, of war and conquest, of the genius as well as the majesty of sovereign rule, are found, for the first time, in perfect and harmonious combination," a picture is drawn by the author, not by Scripture: and I doubt very much indeed that God permits in evil any such perfect and harmonious combination. At least there is none such in Scripture: no proof is given.** The characters given there are much darker and more evil - evil, deadly evil. "The elegance of the refined Greece" was not even to be found in Macedon, whose leopard wing passed over half the world, faster almost than the flight of man's ambition would have led it, to a goal where there was nothing left to conquer. Nor have the children of light who have received the love of the truth anything to say to the delusions by which the disobedient world is seduced. They are not sent to them.

{*In page 155 it is stated, "I might perhaps say given by Satan," but in page 160 it is positively asserted that he is but a poor weak thing apart from him. In the first passage the wonderful energy is seen in unregenerated man, stimulated and aided, perhaps given. Instead of energy, it is asserted positively in the second that he is very weak. All I complain of here is the uncertainty and haste of the statement within five pages' distance.}

{**I feel that morally this is a very important point. To exalt the instrument of Satan in the most glowing terms, ascribing to it the perfect and harmonious combination of every faculty God has given to man, without scripture warrant, is a very serious thing. The evil and impotency of Satan is what is usually spoken of in the New Testament to God's children. When spoken of elsewhere, the colours are very dark - blasphemy, oppression, pride, unrighteousness, connected with Satan's lying power, and setting up to be God: these are the characters attached to the beast in Scripture. Nothing of this is found in the author's description. Nor do I think it seems quite a just expression to say Satan's peculiar hour, without explanation of the hour, which is the consequence of his being cast out of heaven for ever, so that all belonging to heaven rejoice in it. That it is the hour of his great wrath on earth is true.}

175 When the author says that "this is he through whom the dragon makes war with the remnant of her seed," it is a statement entirely unsupported by Scripture.

I believe that we get, chapter 17, not an earlier but a more general history of (not Antichrist, but) the beast. For it is unwarrantable to call the beast absolutely Antichrist, though Antichrist may wield his power at a given period. Being more general, it is true, it does not confine the history to the latter period of his being, as chapter 12, but shews who the beast was that was there; and so far is earlier. Chapter 17 is a description, not a history, and includes all his closing history* as well as the rest. The connection of chapter 12 with chapter 17 in historical time is therefore quite unwarranted. It would be absurd to connect them in such a way, as to suppose a dragon with seven heads and ten horns, and a beast with seven heads and ten horns at the same time. But they are not at all so brought together in Scripture. If the ten horns had not given their power to the beast (Antichrist) yet, he had not the virtual power of the Roman empire. Satan had not yet given him his power, and his throne, and great authority. If Satan held it himself and afterwards gave it to him, they did not hold it together.

{*Indeed, as far as historical existence is attributed to the beast, it is only the closing period as in chapter 13. The ten horns have power one hour with the beast, in chapter 17: 11-14. The "yet is" is the time in which he is presented. I might give an account of Napoleon as lieutenant of artillery before Toulon; but the Napoleon I am describing is Napoleon the emperor.}

176 Besides, if the seven heads of the dragon were crowned, that is, if he hold the power of the systems, then (the beast not being in the exercise of his power with the horns) how does he, the beast, hold the systems uncrowned, not himself uncrowned, but his heads? The systems can hardly be crowned and uncrowned at the same time. It is not the dragon crowned and the beast not, but both having seven heads and ten horns, and the heads crowned on one and not on the other. And this is explained in the note as the "systems ruling," "during the time the systems are crowned": so that putting them crowned on the dragon, and uncrowned on the beast at the same time, cannot stand.

Besides, the horns and the beast are to have their hour together: the power and authority are not yet given to the beast as such. He is not even yet called up out of the sea, according to the author's system, for that is his character here given. And in chapter 17 he is so far from possessing virtual power (for we have seen manifest power was not yet given him), that the woman rules him - he was the governed party.

Further, seven heads are seven systems. Why? Here is the only answer I can find: "Systems are ruling now, and will through the whole Babylonish period, until," etc. But this is merely explaining the author's views of present things by using the statements of the Apocalypse for them, and not expounding the Apocalypse. The seven heads are seven mountains. Are mountains systems in symbolic language? "And there are seven kings." Are they systems? "Mountains are the emblems of authoritative power" (page 143). I might say, perhaps, seats of power; but are these systems authoritative powers? They may exercise a very great influence on those who hold power, but they are not in themselves authoritative power. Supposing systems now rule. Why are the dragon's heads systems?

177 Besides, the author has elsewhere made out six, lamely enough, I think (page 239) - political, military, civil, religious, commercial, educational systems - where, note, the word is used in quite another sense; for these words are merely generally characteristic. There might be five political systems, and so on. Besides, some political system predominates always, and some civil; so that there is no sense in giving it as peculiar that a system should govern. But let that pass. Of these six systems one turns out to be the woman, who rides the beast and governs him, so that he does not wield its power: nor is it a very intelligible system to make seven crowned heads together, and one of them as an exclusively dominant system governing the whole. At any rate, there is not one word to prove that the heads are systems, but that the author says systems rule now. But there is more than this.

The dragon does not call up any one from the sea at all. It is attributing providential power to Satan. Further, it is well that the unlearned reader should know that "he stood" upon the sand of the sea, instead of "I stood," though declared summarily here to be the right reading, is rejected by Griesbach, Scholz, and Tischendorf. Mr. Tregelles's system may be right: but the question can hardly be disposed of thus. To raise a system of interpretation on a reading hitherto rejected by those who have most elaborately examined it, and that with different systems of recension, must at least leave grave doubts in the mind of a considerate person. Further, the expressions used in Daniel for the great sea are not at all the same as the Great Sea, when the Mediterranean Sea is spoken of. I do not believe that the expression is ever used of the Mediterranean. That is called great in Joshua 1: 4, etc. Daniel employs the Hebrew word (Rab), meaning, I think we may say, a multitude of waters: and in this general sense of the great sea, it is used without any article - the four winds of heaven striving upon great waters. The Great Sea is used with the article - the Sea, the great one (Heb. - ha yam ha gadol). And it is quite evident that the passage in Daniel (to which I dare say the passage in Revelation refers, though not at all to any where the Mediterranean Sea is spoken of) speaks of the origin of these empires from the sea of unformed peoples. We have already seen that at least two of the great empires did not commence near the Mediterranean at all. So that the sense here would not at all be calling up from the Mediterranean a formed known power, not one of which ideas are found in Daniel, nor here. Satan gives him his authority when he rises up out of the sea. But this is all that is said.

178 I have already remarked upon the leopard. It is the swiftness of Alexander's conquests, and not the civilisation of Greece, that is in question. Is it true that the refinement and elegancies of civilisation have found no home but in Greece? And if in chapter 17 neither the leopard nor bear nor any likeness be found, the time is found when the horns reign with the beast. At any rate the whole system of being called by Satan as a known suited power from west to east, is totally foreign to the statements of the chapter, or any idea contained in it.

I do not see on what ground it is said that the beast and Satan are to act together in parity of glory; nor do I at all like the spirit of page 166. But I examine the accuracy, rather than judge the spirit of this work now. There is plenty of evil, no doubt, in saints mixing up with what the author alludes to. Does it not seem a rude thing to say that Christianity is one of the heads of the beast, which head being healed (not another substituted for it), all the world wonder after the beast, because the wounded head was healed? Is it a scriptural way of stating things to say that the substitution of Antichristianism for Christianity is healing the head of the beast? Christianity having been that head? Besides, then the wounded head is the second beast. For this is the new ecclesiastical influence. And, further, it would be the dragon who wounded his own head; for the systems were crowned on his heads, and he as yet has not given the power to the beast; and he it is who destroys and drives out Christianity. (See page 148.) And the mischief is done to this head before Antichrist rises (see note to page 167) so that it was really his own crowned head the dragon slew. If so, the war against Christianity is clearly not merely at Jerusalem, nor the scene in Palestine; because neither the ten kingdoms nor the seven heads are in Palestine. The locality of the second beast I do not doubt; but this is not the question here. It is well to remember here that the author separates entirely the seven kings of chapter 17 from the seven heads. If there be any connection, his system is an utter absurdity from beginning to end.* And, bad as the Greek superstitions may be, to say that they are as bad or worse than Rome - this constant palliating Rome, or making anything more important, I do not believe to be of God: nor representing the evil (for evil there is) which may be going on in the East now, as being a more developed form of the mystery of iniquity in its religious forms, than popery, or what is acting in the West.** It all clearly misleads the mind from the growing evil, which the rest is evil as tending to.

{*So impossible, that, on that supposition, theocracy is a head of the beast. For theocracy in Israel is one of the seven kings which have hitherto been supposed to answer to the seven heads.}

{**The truth is, the most active agent in the East, as in the West at this moment, is popery. In schools and colleges supported by France in the Levant, to maintain its political influence; and by multitudes of priests sent to India and China; and other analogous efforts in central Asia, every catholic has thereby the rights of a French subject in the Levant and Asiatic Turkey.}

179 But there is another very material objection to all this system of heads, etc. That is, that this religious system being one of the heads, and evidently (according to the statements we are discussing) an eminently important one, it is now one of the ruling systems, and governs the kingdoms, and will do so through the whole Babylonish period. The systems are what are crowned, not the horns (page 177); they regulate the kingdoms (page 162). But (page 175) "these are principles little suited, even to this incipient Babylonish period, as we may see if we watch the present relation of the crown of France to the popedom. The crowns of the ten kingdoms will assert their supremacy, and the religious systems that are respectively under them, whether Greek, Roman, or Anglican, must have to fall into the second place." Now, this is not during the reign of Antichrist, because he rises with his head already wounded unto death (page 167); that is, Christianity has been destroyed, "is gone" entirely, and all religious influences swept away, as far as our present subject is concerned. So that it is during the Babylonish time that they must learn to fall into the second place. But if the crowns of the ten kingdoms, during this period, will assert their supremacy, and force the religious systems to fall into the second place, how is it that they are not crowned at all during this period; and that the very principle of the period is, that the systems are crowned (of which this religiousness is one, and a most important one) and govern them? Page 175 subverts page 177, because it really is the exercise of man's mind on the present state of things, and occasional passages adapted to it, and not the explanation of Scripture itself.

180 I have already spoken of 'the habitable world' being translated the Roman world, and the earth being used for a larger sphere (both assertions being quite unwarranted), and the inconsistency of its use here with the assertion, that the period of the churches was entirely past. It seems to me also, that the statement of page 172 is quite unfounded, and moreover contradicted by the note to page 164. The lion, leopard, and bear do not act on, though they may have the principle which increasingly prevails, and will "during the whole Babylonish period," for which men are educating, and under whose influence men act now, and which "are the objects of modern pursuit." The tendencies "of the hour" clearly are not what "fall under the symbol of the lion, the leopard, and the bear." And though in the note to page 164 it is said that Antichrist will not destroy the utilities, yet in page 258 the whole system is destroyed. At all events, what is cultivated now is not what falls under the symbol of the lion, the leopard, and the bear. If the lions' dens, and the mountains of the leopards,* in the Canticles, mean Antichrist, or his system, how is it the place of our present sojourn, or applicable to the church now, when the leopard does not yet exist?

{*Or what is the mountain of elegant Grecian civilisation? for that is the leopard, from which the bride is called in the Canticles.}

I believe myself that the seven heads are the completeness of power in different forms, which are seen in the worldly power of Satan. When the beast is in his last form, there is division into ten kingdoms, which give their power to him. But as to those ten kingdoms several things are to be remarked. First, Antichrist rises as a little horn after the others, becomes more haughty looking than all, and subdues three of them. This itself is a proof that the accounts we have in the Revelation are more characteristic than historical.

181 Next, Daniel 8 proves nothing about it. The division into four is mentioned; but nothing is said as to the latter day of them, beyond the expression of the latter time of their kingdoms, and a little horn came out of one of them. But I do not at all believe this little horn to be Antichrist. I do not make any objection to anyone's believing it; but it is not proved here, and I am entirely convinced it is not. Nor do I think Daniel 11 allows of the two chief monarchies being viewed as under Antichrist. They make war as kings of South and North upon him. Next, the quotation of chapter 9 makes me suppose that the assertion here is based on his taking away the daily sacrifice. But I apprehend the marginal reading in chapter 8 to be indubitably the right translation - "from him," and not "by him"; and in that case "him" refers to the prince of the host. And this is entirely confirmed by the expression, "the place of his sanctuary," which is certainly not the little horn's.

The Hebrew is certainly properly "from him." The only case in which it is used for "by" is quite another sense; as we might say, "he died from eating poison," or "by eating poison"; but otherwise the word means "from" and not "by."*

{*I should translate the next verse, "And the daily [sacrifice] was given over to an appointed time of trouble, because of transgression." But I leave this to more competent judges. The change of gender in verse 11, "magnified," is much to be noted. "It" agrees with the little horn again in the middle of verse 12. Verse 11 and half of verse 12 are evidently a parenthesis. But I have discussed this elsewhere.}

The study of Daniel has convinced me that we are in more ignorance as to the historical details of Antichrist than we suppose. As to his moral description, it is plain enough in Scripture. I do not believe any one competent to make such a systematic statement as is attempted by the author. It saves the mind a deal of trouble, as all hypotheses do; it has only the misfortune of not being true. The fact of the subduing of three horns alters historically the whole matter, and a good deal the moral system too. It is not noticed in this chapter.

The progress of a general absorbing system into the Roman empire, of what composed it, at least the Western, and acting on the Eastern, I suppose is generally received; but still it is untrue of part as to fact, as it is unwarrantable to say, "so will it be with Turkey and Syria very soon, and Babylon will be their head and centre." I strongly doubt this in many parts of it. It ought to be proved and not asserted. There are many reasons which render me doubtful of the absorption of the Grecian and Eastern part into the body of the beast. It would certainly seem that they are treated independently in the book of Daniel, and other prophecies. "The Assyrian," for example, occupies a very much more prominent place than Antichrist in the prophecies which precede the destruction of Jerusalem by Nebuchadnezzar.

182 As to the next note, it is strange to say, "he is symbolised merely by a little horn." Is nothing said about this little horn, nor about more than its insignificant rise? His look is more stout than his fellows, and he casts down three horns. If Revelation 13 comes after, then clearly the ten horns never historically give their kingdom to the beast, for there remain but seven.

"A leopard." The fourfold division of the empire is here incorrect. After the various wars between the generals, the death of Antigonus (I pass over Perdiccas, Eumenes, etc.) the fourfold division was Greece, Thrace, Syria, and Egypt. Asia Minor was not one. If Egypt and Syria are excluded by chapter 11, they are excluded from subjection to the beast also. But I have already said I do not believe Daniel 8 applies to Antichrist. But this is to be discussed as the fairest subject of enquiry, on which, for my part, I should be glad to hear all the author, or anyone, had to say.

In the next note Daniel 7: 23 is a misprint for 8: 23, of which I have just spoken. I have to add that I do not believe Daniel 11: 41 applies to Antichrist, but to the king of the north. I feel pretty clear upon this; but as I once supposed myself that it was Antichrist, I cannot be surprised that others do. I am pretty confident that both I myself was and that the author is wrong. But it is a point on which everyone can enquire and judge. As to Zechariah, I agree.

As to days and years, I will not enter into this controversy here. The author steps very easily over it, saying, "the passage that has been commonly quoted." He must be very ignorant of the controversy on the subject, or have a very treacherous memory. The grand hinge of the controversy rested on Daniel 9 - the seventy weeks: a difficulty out of which the adversaries of the year-day system have never been able to get. It is very certain, and nobody denies it, that the ordinary word for weeks is there used for weeks of years.

183 Then, as to "facts" and "principles," the author is clearly wrong; because John says, "Even now are there many antiChrists, whereby we know that it is the last time": so that this great fact of the close is applied to facts and persons in the apostle John's day. And I suspect we shall find a good many facts used for the latter day which certainly had an accomplishment in facts in a measure in the Old Testament, as Babylon, Solomon, Sennacherib, and many others. But then this is another question. Symbols are not exactly facts; and it is quite possible that they may express principles fully embodied in certain ultimate facts, and partially in certain others; and that is the way John uses the term Antichrist. Historical accuracy is not found in the Revelation; for we learn from Daniel that three horns fall, of which there is not a word said in the Revelation, and therefore the principle, the basis of the author's reasoning, fails. He has no right to call symbols facts. He may apply them to facts. He may be right or wrong in his application; but that is a certain use he makes of these symbols; but the symbols are not facts. Antichrist is never mentioned in the Revelation: I do not doubt there are symbols which apply to him, but this is another matter. So there is no little horn in Revelation - another historical fact which is not found. We get, on the other hand, an eighth head, which is of the seven, which is the beast. While, as we have seen, three horns historically fall in Daniel, in moral principle and system the ten horns have power one hour with the beast. So that the statement here insisted on is a misconception of the very nature of the Revelation; I do not at all doubt its accuracy, or its fulfilment in facts: but on the technical rigidity of the author it cannot be. We have seen its impossibility in the trumpets - making a star called Wormwood make the waters bitter, settled by "waters and all that they symbolise will be found to be bitter"; and how the darkening the third part of the sun made it not shine for a third part of the day, not settled at all.

The word of God will not lend itself to the narrow systems of man's mind. If a system was required for Antichrist, either it did exist (or else John was wrong in saying there were many), or else we must come to the conclusion that the mere rigid arrangement of the author as to Antichrist and his system is unsound: which is, I do not doubt, the solution of the difficulty. It is a question between the author and the apostle's statement. When the author talks of Antichrist's own peculiar system, and his destroying another, it must be remembered that he is only speaking of his own peculiar views about the matter. The insuperable difficulty is one of his own making. He assumes the beast to be literally Antichrist all through, and, therefore, he cannot exist only during the twelve hundred and sixty days. That is, if he be literally Antichrist* all through: but then, this is exactly the question. No doubt, when the contrary is assumed as true, the difficulty is insuperable. For my own part, I do not admit it at all. Nor does the author, because it is a well known influential power, who has had one of his heads wounded, etc., who is set up, and sets up the system. So that the beast is not the Antichristian beast all through. And his history (call it principles, or facts, as you please) - his history does extend in the Apocalypse beyond the twelve hundred and sixty days: how far, I do not enquire here. As to "his tabernacle," I have only one remark to make; that is, that the dragon had been dwelling in heaven, and now was cast out of it.

{*I do not believe the first beast to be the Antichrist, but as the twelve hundred and sixty days apply to the first beast, the argument remains valid and the same.}

184 We now come to 2 Thessalonians 2, and more new translation; to which I decidedly prefer the English, the only decidedly faulty word being worse in the new translation I will give a translation I made myself, without reference to this controversy, as affording in the shortest way my judgment of the passage. Some words will be found different from the authorised version, where the sense is the same. It being for my own accurate study of Scripture, of course, I did not follow the English translation.

"But we beseech you, brethren, by the coming - or presence (parousia) - of our Lord Jesus Christ and our gathering together to him, that ye may not be quickly unsettled in mind, nor troubled, neither by spirit, nor by word, nor by letter as of us, as if the day of the Lord was here. Let no man deceive you in any manner, that [it will be so]* without the apostasy's coming first, and the man of sin's being revealed, the son of perdition, the opposer and exalter [of himself] above everyone called God, or object of veneration (sebasma). So that he** shall seat himself in the temple of God, shewing himself that he is God. Do ye not remember that, being yet with you, I told you these things? And now ye know what withholdeth,*** so that he should be revealed in his own time. For the mystery of lawlessness is already working: only there is a withholder at present until he be out of the way. And then shall the lawless one be revealed, whom the Lord Jesus**** shall destroy***** with the breath of his mouth, and abolish****** with the appearing of his coming."

{*Or, as usually pointed, for [it will not be].}

{**Some copies read "as God."}

{***Or the hindrance.}

{****Some copies omit "Jesus."}

{*****Some copies read "consume."}

{******Or "annul."}

185 Now, as to the critical differences, I do not attach very great importance to the translating the Greek 'huper' "by" or "concerning." But I think the English translators undoubtedly right. There is no doubt at all that it is a regular known use of the preposition. The truth is, it is its commonest use. I do not mean that in this common use it is always used with words of entreaty, but that it is used with them in its most ordinary sense, that is, "on account of"; which, with words of entreaty, we generally in English render "by" meaning "by reason of." "I beseech you, on account of the coming of our Lord Jesus and our gathering together unto him." When it is a motive, we say "for the sake of"; but the sense is really the most common usual sense of huper, to which the English word "for" most nearly answers, adding idiomatically "sake of" in certain cases.

And now I will put the question in another shape. When huper is used with words of beseeching, as it is here, is not its natural regular sense "by" or "for the sake of"?* Whereas it is quite certain from many examples that the preposition used for concerning with erotao, to ask, is peri, and not huper See Luke 4: 38; 1 John 5: 16; John 16: 26, and several times in chapter 17. I suppose that no one will dispute that its regular sense with a word of beseeching is "by", and therefore I conclude that the English translators were right, and the author wrong.

{*There is a case where it is probably used in the sense of "instead of," though Wahl takes it in the sense of beseeching "by"; but as I doubt his correctness, I do not use it as an example to contradict the author. Wahl was led, no doubt, by the known fact that it is the regular sense of huper with words of beseeching, as the translators have taken it. But the presbeuo huper seems, I apprehend, to control it in 2 Corinthians 5: 20. So that "I beseech you for Christ" means "in Christ's stead," as in the English translation. If not, it is a case in point. The passage is in 2 Corinthians 5, "we beseech for Christ." One of the Gregorys, however, uses this identical expression for "we beseech you by Jesus." The author formerly insisted on "on behalf of."}

186 As to having to choose between "on behalf of" and "concerning," it is perfectly ridiculous.

The only plausible ground to make "concerning" allowable is its use in 2 Corinthians 12: 8, where the word however is not erotao (to ask). Nor do I think that huper could be used with a long subject stated, about which he was entreating them. It would be peri: whereas, after stating the subject, huper toutou I can well understand. Finally, "by" is the regular translation of the Greek. Thus Luther also translates it. It may admit of discussion; but I believe the English translation right.

The remark on chapter 5: 2 is utterly futile, because in English we do not say unsettled "from" your mind, but "in" your mind, where it is a question of quiet stability. "Shaken from your understanding" is not English: that is all.

The next remark, on verse 2, is subtle enough, that the Thessalonians were wrong in expecting the Lord or the end immediately; and we are told that the word is used "in connection with wrongness of expectation of the end being immediate." Now the sentiment against which this remark is directed is, not that the end is immediate, but a distinction between the Lord's receiving the church, and the end; so that the church may be always waiting for the Lord, though it affix no date to the end. See 2 Thess. 2: 2.

"Be troubled" is used in Matthew 24: 6 and Mark 13: 7, exactly as it is used here - that present troubles should not make them think the end near, or the day of the Lord come. It is not wrong expectation in either case, but trouble from present circumstances alarming the mind, and taking away its security, so as to give it fears as if the day of the Lord were there. "When ye hear of wars and rumours of wars, see that ye be not troubled." It was clearly a trouble arising from disturbing causes actually and sensibly in operation.

187 Further, the word "set in" is given as the literal meaning of the word, and "present" as its secondary sense, in order to furnish the idea of a setting in out of sight and absent, which might be supposed in the mind. Now firstly we have seen that the Greek for to be troubled, is used in the passages cited in connection with actually present alarming circumstances, which they heard of as then going on on earth. And, moreover, I deny totally the expression "set in" to be a literal or any translation of the Greek which in the English in 2 Thess. 2: 2 read at hand or present. "To stand in" is the literal sense, as we say of a month "the third instant" meaning the present month: and, secondary or not, it is perfectly certain that it is always used in Scripture for "present" in contrast with future or absent. These are the passages where it is found: Romans 8: 38; 1 Corinthians 3: 22; 7: 26; Galatians 1: 4; 2 Timothy 3: 1; Hebrews 9: 9.* Anyone can examine these passages and see what present means. And, as the author says, "There is no example of this word being used to signify the approach of anything that is not yet existent" - and I add, that is not present. Now if it was only set in in heaven, it was just its approach to them, which this word cannot mean. And I apprehend that the Greek for be troubled and be shaken in mind, as in 2 Thess. 2: 2, would not be used of persons in tribulation, who "had been taught" "that they would be delivered as soon as the Lord descended into the air." Is the comfort and joy that would produce, if even unwarranted, expressed by these words? It is quite certain that 'be troubled' is used for the alarm occasioned by present things, not by joyful expectation, where it is used in Scripture.

{*The writer states that "it is frequently used in the Apocryphal books and always in this sense." I find it from an extract of Trommius used six times in the Apocrypha; two, from circumstances, I cannot find. [The first is by Trommius given as "3 Esdras 5: 72" (and by Schleusner as 47). It is really Esdras 5: 46, which reads "when the seventh month was at hand (not near, but) come." The second is in the same book, chapter 9: 6. 'All the multitude sat trembling because of the winter then present,' not merely approaching however near.] The other four are: 1 Maccabees 12: 44 - where it means existing or subsisting; 2 Maccabees 3: 17, the same thing, the grief 'he had now at heart,' present then; 2 Maccabees 4: 43, there was a judgment or trial (or was instituted); 2 Maccabees 12: 3, 'as if no ill win were existing.' "Present" or "existing" is its regular force. Sometimes "set in" might answer, as winter is set in, that is, is actually or fully come. It would be curious if "standing in," which is its etymological meaning, left the question unsolved "where"?}

188 As to the apostasy, I agree it must not be confounded with the mystery of iniquity: though its principles are at work therein, so that it may be morally called so very justly; and Scripture speaks in a way analogous to this. See Jude. "These are they," etc. But it is much more unwarrantable on the other hand, to say that it will not take place apart from the personal manifestation of the man of sin. There is no scripture whatever for this, nor any proof that it is true. That it is the apostasy of man as man, I do not deny, because that is true of man as man already, and it will then be fully manifested; but it is not what is meant by apostasy at all. It most clearly and evidently refers to Christianity, and nothing else; but as the others will be manifest, I need not discuss this further.

As to criticism, "And ye know that at present," etc. I have no hesitation in saying that it is quite wrong: the original statement in 2 Thess. 2: 6 is most certainly not the Greek for "ye know what now hinders," but for "now ye know the hindrance," or "what hinders," as the English version has rendered it. The "now" of the succeeding verse 7 is quite another word, in Greek ('arti') meaning at present, or, for the present, with which the "then" of verse 8 is in contrast Moreover, if I were to say "at present," or "now you know," emphatically as to them, it would no way imply that in future they would not, but that they had not in time past.* Moreover, in the Greek of 2 Thess. 2: 6, there is no ellipse at all. It is as plain a Greek sentence as can be well written, saying and meaning "and now ye know what hinders." Nor do I understand what all this mystification of Greek is; for the doctrine that there was now a hinderer which would be removed, and then the lawless one be manifested, is very plainly stated (v. 7, 8). And I know no reason why there is so much about this, unless the author is jealous of the Thessalonians knowing well what we, as to the literal application, are ignorant about. I believe the wisdom of God threw it purposely thus in mystery, though I do not say spiritual intelligence may not find His thoughts about it in the word.

{*Only just apply the author's rule to John 17: 7.}

189 The next note, on "that which holdeth fast," is entirely wrong. The Greek does not necessarily imply what the author states. For the unlearned reader I quote two passages that will clearly shew it. Acts 27: 40, "made toward shore." Luke 14: 9, "thou begin with shame to take the lowest room." I suppose that was not "holding fast." It means just possessing, as 2 Corinthians 6: 10, holding, keeping, and hence, if there be danger of losing, holding fast. But "the exercise of forcible or violent power" does not the least enter into its meaning. I may keep things by that, of course, in some cases. Here it is just simply, what it is translated, withhold or restrain. The author has not understood the opinion which he combats, and which I am not going to defend here. If the church remains here, and the Spirit of God consequently on earth, God does, and does by the Spirit as a Spirit of government and providence, restrain the world from being given up to Satan. The powers that be are maintained, which are of God; whereas it is Satan gives his throne to Antichrist. This falls in with the idea of the primitive Christians, that the power of the empire was the restraining thing; for which reason they prayed for its preservation, thinking that when it fell, Antichrist would come. As to the church, and the Spirit in the church, remaining in the exercise of their proper powers until the end of the age, that is just the point in question, and cannot be therefore stated as a proof - especially by the author, who holds that in the sphere here treated of, "their scene of earthly service will be closed," Christianity withdrawn, and a new testimony raised up where the church and the Spirit in the church had been. So that the church and Spirit do not act in testimony where this Antichristian power is. It is the time of apostasy, when another witness is raised up.

As to Zechariah 5: 8, it is not said "he cast on the mouth of the ephah again" at all. It was then put on the mouth of the ephah, which was transported to the land of Shinar. Now this makes all the difference. The lead was not lifted up to shew the woman to the prophet; that is, it was not an evil long restrained by something existing all the while to keep it down. It was then shut up to carry it elsewhere, to set it on its own base. It might have had a fair name before; but now it was to be built at Shinar on its own base, not go on in the land. But all this has neither more nor less to do with 2 Thessalonians 2 - incorrect as the statements are in themselves.

190 As to this passage itself, the Thessalonians, who were suffering sore persecution, had been bewildered, or were in danger of being bewildered by some one; not as if Christ was there, or they with Christ, which is what they had been taught to expect (and by which, or concerning which, the apostle beseeches them) but "as if the day of the Lord was come" - not approaching - but come, present. Now the day of the Lord is constantly used for a time of trial and trouble, from which the coming of the Lord and our gathering together to Him is to exempt us. The day will not come on us unawares: we are of it.

Let the reader take a concordance and search for passages under the day of the Lord, and he will find them terror and dismay, judgment calculated to trouble and shake the mind; and further, that this expression by no means implies the presence of the Lord. I do not doubt that this will be the full accomplishment of the thing itself. But the judgments of God, inflicted by instruments of His hand as scourges, are constantly called the day of the Lord. And the Old Testament prophets take various occasions to awaken this alarm in the minds of the people. Thus Joel, for example. Now it is perfectly intelligible that these false teachers, instruments of the enemy, should have given, or sought, to give, this colour to the trials and persecutions under which the Thessalonians were lying.

The day of the Lord being set in in heaven would not have disturbed them in this state, for it was to be their deliverance and rest. But the false teacher's interpretation of the trials might be very well connected with the way the day of the Lord is always spoken of in the Old Testament. The thought of gathering together unto Him, to which the apostle refers, would at once dispel the delusion. That this being shaken or moved by the tribulation, was clearly the danger of the Thessalonians is evident, as we see, 1 Thessalonians 3: 3-5. The enemy had tried to work on this, not by excited hopes, but by excited fear and uneasiness. The day of the Lord is not used in the preceding epistle, as alleged here. The whole statement at the commencement of page 183 is inaccurate. The day, moreover, will not commence secretly in heaven. This is never called the day of the Lord in Scripture, in any form or manner whatever. The day of the Lord is always what happens to man in judgment down here. The Greek word in 2 Thess. 2: 2. cannot refer to such a setting in, because it means "present" - present to the persons concerned, by which they were beset. We shall know what is in heaven, as to the Lord's presence, by being caught up to meet Him there. It is not a sign down here we have or want: our blessed sign is being there ourselves with Him.

191 Having changed "present" to "set in," and "set in" being interchangeable with "commence" we have now the author's own translation changed to suit his object better, given in inverted commas. I believe that day will not commence till the son of perdition be revealed, because that day is judgment on the earth, and he that above all is to be judged, must surely be there; but nothing that passes in heaven is ever referred to as the day of the Lord. If so, let the passage be cited. All this is merely the confusion of the author.

Furthermore, God has not "made known by His servant Daniel that it would be the blasphemy of the last apostasy that would cause His throne of judgment to be set in heaven." There is no such statement in Daniel, but quite a different one. After setting the thrones, it is said, "I beheld then, because of the great words, etc. - I beheld till the beast was slain." Moreover, there is another serious point in this. If the day commences by the secret setting of the throne in heaven because of the blasphemy, it is certain that it is after the setting of the throne that the Son of man is brought before the Ancient of days. So that the day of the Lord, though its power may be exercised by Christ afterwards, exists previous to His receiving the power. I would refer the attentive reader to the distinction in Daniel 7: 22. "The Ancient of days came." But the truth is, the use of the day of the Lord for something passing in heaven is a totally unscriptural use of it.

I have omitted to state that the words, "as if we had said that the day of Christ had set in," are a pure insertion of the author. Their object is thus to attribute the feeling exclusively to some testimony of the apostle as to what passed in heaven, and not to a false interpretation (pretended to be of him) of the circumstances the Thessalonians were in. It is just simply an addition to the word of God. And, moreover, it presents a totally false idea of the passage in general; because certainly "neither by spirit," and I think probably "neither by word," do not apply to Paul; whereas the author makes all rest upon what Paul might have said, which alters the whole sense of the passage. They were not troubled by spirit as if Paul had said. A pretended letter might allege his statements; but a pretended or false spirit would be acting on the present state of the Thessalonians' circumstances.

192 On the whole, the translation and the criticisms of the author on this passage, as well as his interpretation, I have no hesitation in saying (and the reader has the proofs), are entirely wrong. The meaning of the Spirit of God in the passage seems to me very clear. Save the word "at hand" for present, of which the passages I have quoted (and they are all in which the word is used in the New Testament) will enable the reader to judge, the authorised English translation is a perfectly satisfactory one of the passage; unless you except the insertion of "will let" (v. 7) instead of saying, "Only there is now (or at present) a letter (or one who letteth)," which does not the least alter the sense. Whereas the author's translation entirely changes the plain sense of the passage, by unwarrantable meanings given to words, and supplying ellipses as he understands them, and inverting the plain order of the words themselves

One point I admit he may fairly discuss, though I do not agree with him; that is, if huper means "by" His coming, or "concerning." He is quite wrong in confining us to the choice of meanings he does; because "beseeching by" is a regular known meaning of the word; but he may of course adopt a meaning which the Greek bears perhaps, though others may judge it wrong.

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

J. N. Darby.

<08001E> File section  7.

CHAPTER 14

I have already spoken of 'the supremacy and glory of the Gentiles up to Christ's coming to earth.' The unqualified statements as to it seem to me unfounded. They have been smitten, sorely smitten of God; commerce destroyed - that is, the whole system on which it is based, according to the author. There have been wars, earthquakes (public overthrowings, I doubt not), as well as literally men's hearts have been failing them for fear, and for looking for those things that are coming on the earth, for the powers of heaven will be shaken: days in which men will seek death, and not find it, and desire to die, and death depart from them, nation rising against nation, and kingdom against kingdom. That the Gentiles will be pre-eminent, and the oppressive and warlike wilful king have* a host of willing followers as of oppressed subjects, is true. But the picture drawn is not scriptural. Besides, this lingering Christianity embraces all Christendom except the Roman empire, according to the author's system, which is just the coasts of the Mediterranean Sea. So that this undisturbed supremacy is a very confined one. I do not desire to weaken the idea of the wickedness of this lawless one, nor his ascendancy by various motives over the minds of those who are given up to his power. This is every way dreadful. But his pretensions do not secure the glory and peace of the earth. As regards Israel, the seat and scene of these statements, according to the author, we know that there shall be great tribulation, such as never was since there was a nation, no, nor ever shall be. Israel, by the uniform testimony of the prophets, shall be in the utmost distress in general. It is the time of Jacob's trouble. I might refer to chapter after chapter, but will quote only Isaiah chapters 18, 24, 27 to 33; Deuteronomy 32: 6; Leviticus 26: Zechariah 11: 16, 17; Joel 3 1-7. Even as to Gentiles, Luke 21 does not seem like great prosperity and comfort, though this may be towards the close of the period - Isaiah 24: 6; and verse 4, where the Hebrew word Tebel (earth) is used, and therefore I apprehend it must go beyond the land of Israel. These statements seem to shew a different state of things from what is alleged about Antichrist's reign.

{*This assumes the identity of the beast and Antichrist, which I note as before. It does not effect the argument in any way.}

193 But to proceed. The scripture "reveals the earthly seat of that new and heavenly power whereby the earth and all things therein will be ordered." But where is it taught that the heavenly power has an earthly seat? I know it is sought to settle it there. Scripture has given the heavenly Jerusalem as the seat of the church's glory, not earthly Jerusalem. This latter, or Zion, which as to this is the same, is not the mountain of God for the heavenly church, nor the church's seat of authority, but of Christ as Son of David.

"The purpose of the Lamb in again visiting the earth is to bring into it, and finally to establish in it, the glory and the holiness and the happiness of heaven." Again, "yet it is in this world that the glory and holiness and happiness of heaven is to be manifested and established." I hardly know why or how it should be called the glory and happiness of heaven, if it is to be established in the earth. It may be alleged that in the new heavens and the new earth, when Christ has given up the kingdom, and God is all in all, the blessing of the human redeemed family made perfect with Christ will take place, or that there is no longer the same distinction, and even contrast. The beginning of Revelation 21 and the expressions in 2 Peter 3 may be alleged, with possibly some others, for one or other of these thoughts. I do not affirm or deny either here. But in any case, Christ will have given up the kingdom, and that is not the thing in question here. That will be a new earth and must not be confounded with this; and the Son will then Himself be subject, having subdued all. It is not what He establishes, nor properly speaking in this earth. And certainly the seat of the holiness and happiness of heaven is not on the earth during the kingdom, as it is stated here. "Even in the millennium" "there is one spot in the earth where the righteousness and joy and blessedness of heaven will be perfectly found, and that spot is the height of Zion."

194 Is the reader prepared for this? Is the joy and blessedness of heaven to be perfectly found on earth? its seat there? For it is not that individually they carry the happiness in their hearts, because serving God's glory, when going to the earth from the heavenly city. According to the author, the whole hundred and forty-four thousand, the church as such, is found on Mount Zion, and the joy and blessedness of heaven perfectly found there. Are the golden streets transparent as glass there? Is it there they walk with Christ in white? Is it there that the Lord God and the Lamb are the temple and the light of the blessed inhabitants of that city, which has the glory of God, and descends out of heaven? Is it there that they see His face? Is it there Christ has received them to Himself, that where He is, there they may be also, meeting Him in the air, and so being ever with the Lord? Alas, alas! where are we come to? But indeed it is no wonder, when we read in the notes, "Just as Peter and James and John, on the mount of transfiguration, were just as blessed, and as secure as Moses and Elias." I suspect Peter and James and John had another thought than that, about their comparative blessedness, and that what they saw awakened desires which seem to me sadly dimmed in these pages, and which the presence of the Holy Ghost did not diminish when Peter wrote his epistle, and referred to it. fellowship with the royalty of the Son of David is not the heavenly glory of the saints: nor indeed, though they share in the power which He exercises over the nations when seated in Zion, do they ever share His earthly royalty as Son of David, though we delight in it, and minister ourselves on earth.

195 Further, the statements are a string of mistakes. There is no statement in Scripture, that Jerusalem is to be built around Mount Zion. Indeed the statement in Isaiah 66 as to the carcases in Hinnom would render it impossible. As to the note about citadel too, I suppose, no one can doubt it is wrong. The castle in the Acts (chap. 21: 34, etc.) was undoubtedly the castle of Antonia, adjoining the temple, and was not on Mount Zion. I do not know that it has much to say to the matter. Its importance is only to shew that the whole tissue of statement, page after page in this book, is the mere fruit of an unbridled imagination.

Who ever heard of seeking the protection of Sinai? Or "the tents clustering round it"? It is true neither in fact nor in spirit. They were forbidden to approach it, man or beast, but to keep afar off. The glory is over Zion, and people dwell in it. See Isaiah 4. Or how were the people "disappointed in that shelter" of Sinai? And where is Zion "spoken of as the place of manifestation of the better and abiding glory"? Nowhere in Scripture. "We are come to Mount Zion"; to the place of Christ's royal grace, the undying Son of David; and not to the fiery law of Sinai. But it is never hinted that this is the place of manifestation of the better and abiding glory of the church - nowhere. The heavenly Jerusalem is distinguished from it in the passage, and that is where the church's abiding glory is seen. That this glory may be specially over Zion and Jerusalem, as the cloud and light covered the camp, is very possible, as in Isaiah 4 referred to. But this supposes Zion the dwelling place of men, not the seat of the abiding glory of the church. I see no intimation of Zion's being miraculously exalted above the hills (i.e., physically). In page 143, these same words are used as the emblems of authoritative power, and explained as the rightful pre-eminence of Christianity. Besides, the truth is, it is not Zion that is spoken of, but the mountain of the Lord's house. And everyone knows that this was not Zion. "The house of the God of Jacob" was not in Mount Zion at all.

All this is one string of mistakes. That the glory of the Lord Jesus will be manifested in Mount Zion - that it will be the scene and seat of His earthly rule, I believe; for Scripture is plain enough as to it. That there will be hence a peculiar connection there between heaven and earth, I do not at all deny, and special glory. That is not the question, but the church having its seat there - the glory, joy, and blessedness of heaven being perfectly there. In the Psalm where Sinai is spoken of as in the holy place, i.e., angelic glory, the temple at Jerusalem is spoken of, and His excellency is over Israel, and His strength is in the clouds. That the Lord dwells in Zion, I doubt not, and at Jerusalem. The question is, does the church? As to "one grade of glory to another - appear in Zion before God" - is the valley of Baca a grade of glory? Can there be a more thorough perversion of a passage? Is it not Israel, plain, fleshly, though now returning Israel, going up to Zion?

196 And now as to the chapter itself. These hundred and forty-four thousand stand with the Lamb in Mount Zion; they are associated in the Spirit's thought with the suffering of . . Him who is then glorified as the royal Son of David, made Jehovah's firstborn, higher than the kings of the earth. If they learn and repeat, it is not for others to learn from them; for none could learn it but they. But while different figures may be used for the church, as bride, sons, body, and so on, yet it seems very strange if these hundred and forty-four thousand are the church who sing in heaven, that they should be learning from those who sing there. A new song is sung before the throne, the beasts, and elders, a new occasion of joy and praise being given; and these one hundred and forty-four thousand, who are there above these very beasts and elders, in another place are remarked as alone able to learn it. I do not believe the same persons are described by different figures in different places, in heaven and earth at the same time, and learning in one character, and remarked as being alone able to learn what is celebrated where they are in the highest place, in another. It seems clearly a different class of persons. Nobody doubts that heavenly feet will tread this lower earth. That this is the scene here revealed is another question. It is not treading the earth as Moses and Elias, but the "better and abiding glory" of the whole church which is stated to be here revealed. "It is in this world that the glory and holiness and happiness of heaven is to be manifested and established."

197 That they are in contrast with those who receive the beast's mark, I believe; and just in this marked as a special class. This is not the church's place; Christianity, according to the author, is withdrawn during the beast's reign from the Eden of this world. But these are in contrast with the beast's followers; they are associated with the lamb-like character of Christ. But then, when it is said that "such are the new persons into whose hands the authority of the earth is transferred," it is a mere invention of his own: there is not a syllable about it in the chapter. We do not find in them the new and living centre of the earth's power. They are the firstfruits from the earth thus heaved up to God. But evidently the first-fruits and the harvest are connected (i.e., the judgment of the earth down here).

The general idea of the chapter in page 200 I have nothing to object to, only remembering that the connection of the first verses with it so very plainly proves that the one hundred and forty-four thousand belong to this scene, and have therefore nothing to do with the church at large. The character of redeemed from the earth as first-fruits to God and the Lamb shews their connection with the new world, though as firstfruits offered to God from it.

Further: "and to every nation and kindred and tongue and people" is clearly more than the apostate earth. The dwellers there, save the elect, were worshippers of the beast, and apostate, but that was not true of all nations. As to the period not being fixed, as to a day or a date, it is not; but, morally, it clearly is. "The hour of his judgment is come." So that it is just before the close - a further proof of what the one hundred and forty-four thousand are. And the statement of the writer, that it is the apostate nations who are preached to, confines it at any rate to the last three years and a half. It is clearly a new testimony in mercy, not confined, I believe, to the earth, for the understanding of which the order of Psalms 95 to 100 (here referring to Psalm 96 particularly) will furnish us with a good deal of assistance.

It might be supposed that I should have difficulty as to what is stated as to verse 13. But, though the manner of its expression is adapted to the theory of the author, yet I believe this verse does designate the time when the killing power of the beast being to be put an end to, the whole company of saints can enter into their proper place of reward. So that in general I agree with the statement. It is not the rapture of the church, for it only concerns those who die, a condition which now closes; and hence the harvest of the earth which follows has nothing to do with this, for the Lord does not reap the dead upon the earth. It is quite another thing, the harvest of the earth - that earth from which the one hundred and forty-four thousand had been redeemed as first-fruits.

198 As to the everlasting gospel's being the opening of exhaustless grace, unshaken and unchanged throughout every age, the answer is simple. The gospel that the angel carries forth is, "Fear God, and give glory to him: for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters." That there will be deliverance and mercy for them who listen, I doubt not, when the judgment announced arrives. But surely this is not what we have to preach to sinners. Though we admit fully its truth, there is something more than this. Is calling from idols, because the Creator God is just going to judge, that which characterises the heavenly gospel of redemption which we preach? There is not even mentioned what finds its necessary place in what is most like it, the preaching of Paul at Athens. There Jesus and the resurrection form the topic which gives its weight to his discourse, and which tells on the assembled hearers, and brings things to a point with them. Here there is nothing of it.

The writer is then obliged to contradict himself and the chapter too, because of his system - himself, because the apostasy "will not take place apart from the personal manifestation of the man of sin" (page 125). But during the time of the man of sin, no such testimony is allowed, Christianity is withdrawn, and yet (page 200) this testimony is among the apostate nations, and consequently during the manifestation of Antichrist who allows no professed Christianity at all. Yet, if it be among the apostate nations, it cannot be in the period which precedes the full development of the Antichristian blasphemy, because before that the author says they are not apostate. It is contrary to the chapter, because the angel could not say "the hour of his judgment is come," when the thing to be judged was not yet manifested. But it was necessary to his system, because he cannot allow the gospel during the apostasy; though here (except that other people had so applied it, and the unwillingness to allow any gospel other than the church testimony) there be no reason why he should not leave it (as he does, page 203, among the apostate nations, at any rate in part. The mention of Babylon also afterwards makes it necessary to his system.

199 I know not why the author makes this statement as to Babylon a prophetic statement. In page 203, "The events follow in the order in which they are stated" - this therefore among the rest. Nor is there anything that I see at all to contradict the statement, which seems to me very plainly the case. There is the testimony - the fall of Babylon - the warning not to worship the beast - Babylon being then set aside, which was the previous snare, and judgment approaching; then a period or close put to the death of the saints - then the harvest - and then the vintage, which closes all. It is very evidently from one end to the other the closing scene of the earth. Those redeemed from the earth - a testimony against idolatry, the hour of God's judgment being come - Babylon fallen - a closing warning not to worship the beast, because of the torment that awaited him-the death of the saints put a stop to, and the rest of those who had died announced - the harvest of the earth - and the vintage of the earth. It is earth's closing scene.

I suppose the testimony as to Babylon is made future in order to urge such a testimony now. Whereas, if it be the announcement of events according to page 201, all this falls. I confess I think page 201 more right than page 203. It is clear that, if it be merely a prophecy of the future which ought even to be going on now, it has nothing to do with the order of events.

If there are saints under Antichrist, and Christianity is withdrawn, and chased into uncivilised darkness, and that the obedient have escaped according to Christ's word, there are saints who have the faith of Jesus who are not Christians, at any rate Christians not having on earth the place of the church and Christianity according to the mind of Christ; for that has been driven away, and the sphere of its testimony is gone. That there will be such saints, I doubt not; though the faithful will be kept from the hour of temptation which shall come upon all the world to try them that dwell upon the earth - a passage which the author himself applies to the latter day.

The author then goes on to urge that the judgment of the harvest does not apply to the prophetic earth at all, but to Christendom. But first, the harvest of the earth and the vintage of the earth apply to the same scene of judgment, and also the testimony to the dwellers on earth. But these two apply to apostate Christendom, or the prophetic earth. Then we have merely "the earth was reaped": no gathering up into the garner stated here, as in Matthew 13.

200 The author states that "the wheat-field will not represent those who will, when the Lord returns, be found in the open rejection of the name of God and of Christ, and worshippers of a man." But Jude states the contrary. After speaking of false brethren crept in unawares, he says, "these are they" - denying the only Lord God and our Lord Jesus Christ - perishing in the gainsaying of Core - hard speeches they had spoken against the Lord - and they had men's persons in admiration - twice dead - though they feasted with the saints. In a word, the apostle, or rather the Spirit of God, identifies absolutely and positively the tares, those who were sown while men slept, who crept in unawares, with the judgment of blaspheming apostates. Enoch prophesied of these. The statement of the author seems to me to be contradicted in terms by the express testimony of Scripture; and with it his whole system of judgment and of the earth, and of Christendom (his very names of things) falls entirely. I believe the harvest here a much more confined thing, not involving the heavenly saints at all. Those who had been killed under Antichrist, and who are certainly, according to chapter 20, to have a part in the first resurrection, had been disposed of in verse 13; and then comes the harvest of the earth, and the earth is reaped; discriminating judgment is executed then to introduce (when the vintage is finished) the feast of tabernacles. And is it not singular that the vine of the earth, which has ever been the symbol of God's plant on the earth, should have nothing to do with such a scene? That it is apostate and under Antichrist is clear; but still they must have some analogy, some pretence to be, or be historically, the people of God, though anything but that really. The great king of the earth is Antichrist, we are told. But then, of what earth is the harvest? There are other details here, which I leave, because we shall meet with them again.

To turn to the notes. We have here the express statement that the one hundred and forty-four thousand learn the song of heaven from themselves, that is, they learn on earth from themselves in heaven. Is this a reasonable interpretation? There are grades of glory which belong to Christ, but is it scriptural to suppose that the church is with Him in these grades, or that it has its own? Does it vary its glory, and have sometimes earthly, sometimes heavenly? Is it not more simple to suppose that there are different bodies in these different glories of Christ, when such different bodies are spoken of? It is certainly true of Israel. It is never said that we are joint-heirs of Christ's glories. We are glorified together with Him. But we are not united with Him as Son of David: we are not sons of David - and this is the place of Christ in Zion. And the church has not its centre of government on earth. It belongs to the heavenly Jerusalem. "It would be very strange," we are told, "not to find the church anywhere represented in connection with Zion, the seat of power." Well, I suppose then this is the only place in Scripture; but then it must be proved to be the church. And it is just a confession that the church is nowhere said to be in the seat of earthly power. The author may think it strange; but there are those who are content with their heavenly place of power, and better blessings too, and who do not seek to find Scriptures to bring the church down to an earthly seat and centre of government, because they know God has given it another and a better place. And to say that man in this mortal body is "as blessed" as in glory, and to insist on finding some earthly place for the church, is just in a few words, as here plainly stated, the whole gist and object of this book.

201 First-fruits of the earth is not the church's title; and the harvest of which this was the first-fruits was of the earth. Besides, though I do not believe it is here the whole body of the nation of Israel, yet Israel is called first-fruits; Jer. 2: 3. Nor is there the least possible analogy with Sinai, save by way of contrast: and to talk of "heavenly persons on the earth admitting into their presence persons who yet were in earthly bodies." Is that a description of Sinai? what heavenly persons admitted them?

As to the article, while I admit that the Revelation in the instances given uses the article or omits it, as other Greek authors do, because it would make nonsense otherwise (as when I say, the house fell, it is clear I mean some house spoken of to which I refer; and so if I say, the one hundred and forty-four thousand, I mean some one hundred and forty-four thousand already mentioned, or no one would know what it meant), yet, though thus far speaking as usual so as to make sense, the Revelation is very irregular as to the article, as it is in every part of grammar, as every Greek reader well knows. I do not say reasons may not be given which shew it to be the mind of the Spirit, as is to me clear in the case "thou art the wretched and the miserable and poor and blind and naked" (chap. 3: 17); but as to chap. 4: 7, "having the face as of man," I understand the phrase; but no one can say it is the regular use of the Greek article. So compare chapter 4: 11, chapter 5: 12 and this latter with verse 13. As to the grammar in general the reader may read chapter 7: 9, which is by no means a single instance; chapter 8: 3; so chapter 9: 15. But I need go no farther.

202 However, I admit the difference of the hundred and forty-four thousand. When the author speaks of men serving God in the earth where we have failed, we shall serve Him in the earth again; but in Scripture that is connected with the heavenly, not the earthly Jerusalem. The passage is merely using human feeling to divert from direct divine teaching.

A heavenly character is thus given to Zion. But Zion is not heavenly, nor ever represented as heavenly in Scripture, anywhere or in any manner; nor is a passage adduced to prove it, in which Zion is mentioned. Our hymn-books are quoted; that is, we are led back to that confusion of Old and New Testament hopes out of which God in His mercy had delivered us. That the song is heavenly, I do not deny: but it could not, I repeat, be learnt by those that were singing it from themselves. As to the next note: the hundred and forty-four thousand are represented as a female company. It is just nonsense for anyone that has read the passage.

We have only to compare the rest of the note with page 77 to find one of those incessant total contradictions of self, which it really (when occurring at nearly every page) is a miserable task to follow. Here it is the earthly state and glory; there it is the full excellency of a heavenly calling, maintained and manifested on earth. If it be not a contradiction, then a heavenly calling is nothing at all, because its full excellency is on earth as to glory, Messiah's glory, when the church is not mentioned but in another character in which the earthly Jerusalem is not at all. I do not agree in the interpretation of virgins her companions. I judge they are cities of Judah, or at most of Israel. But this is only a matter of interpretation, as to which I am ready to listen to anyone taught of God.

203 The note on "worship him that made heaven," etc., is a most strange departure from sound interpretation, in pursuance of the author's false system as to the Psalms. He quotes a Psalm as after the Lord has come and forgiven Israel, which the apostle expressly quotes as addressed to them, for fear they might fail of entering into the promised rest. But such is the effect of a system. And it may be remarked that it is in the following Psalm we have announced what answers to the everlasting gospel here commented on. I understand that the author may found himself on those being forgiven to whom the apostle writes: but such a plea would, I confess, to me, make the matter worse. The apostle addresses those who professed to look for the coming of the Lord, and believe that Jesus was He, proving to them that they should endure in trial because a rest remained to God's people, and therefore exhorts them to hold fast as others who had not received the promises. But when the Lord has come, and forgiven Israel, would such an appeal to hold fast because the rest had not come yet, or they would fall in the wilderness, like Israel of old, and not get the promise, have place? It is either singular a want of spiritual understanding in the interpretation of Scripture, or a most bold defiance of the apostle's use of Scripture.

"Who die in the Lord" (Rev. 14: 13), I believe to be, not the whole church, as the author says (because we shall not all die), but all, as a class, who die in the Lord. It prescribes the time of blessing, not of dying. The Holy Spirit gives such a testimony to the then realised blessing of those who die in Jesus, that they could be called from that hour, blessed, even supposing they died after this moment. I do not say they will: but the passage pronounces nothing on it. As the author has said elsewhere, it denotes the abstract fact, and has no reference to time.

From the author's system of the apostate earth and Christendom, etc., I dissent entirely. It is an assertion, like so many others, of which no proof is attempted to be given. That there is an apostasy we all recognise. That there is a man of sin, and head of the beast, we all own. That the Roman earth will be the scene of especial evil and judgment, all hold. It is not the exclusive sphere of it, even as to the prophetic earth; because the whole image becomes like the chaff of the summer threshing-floor, by the blow that smites the feet. Moreover, Gog, I have no doubt, is Russia and its dependencies, and is not in the Roman earth, or what is included in the four beasts of Daniel - but it is in the prophetic earth in the full sense and in Christendom. If this be so, the whole system falls; because the author thinks as I do, that he comes up after. Yet he would have had to be previously judged as Christendom or of the prophetic earth. Further, we have already seen Jude affirms the direct positive contrary of the author's theory. And it would suppose that ripe tares had ceased to be tares at all - that that mystery of iniquity which was working in Christendom, secretly sown of Satan, when grown up into open apostasy and wickedness, had ceased to be the tares ripened for judgment. Teaching errors as Balaam for reward, though not the position in which they perish, leads on to the gainsaying of Core, in which they do. And Jude affirms that they are the same identical objects of judgment.

204 Besides, who says that Christendom is the kingdom? The author does, I know: but would it not be better to prove it in some way? In the sense in which he exceptionally uses it, I deny it entirely. The field is the world. In the same scene in which they were sown the tares were reaped when they were ripe. Such is the plain statement of the parable. It is monstrous to suppose that their ripeness makes them cease to be tares. 2 Thessalonians 2 and Jude both identify the earliest work and final judgment as one progressive matter. Besides, it is a great mistake to suppose that the harvest of Matthew 13 is a momentary act. It is no such thing. "In the time of harvest" the Son of man says to the reapers, Gather together first the tares in bundles to be burned. This in page 207 the author is careful to omit, and puts the tares last as cast into the burning, and the wheat first gathered into the garner, omitted the first gathering the tares.

Now see how this applies to his system. Christ has the tares gathered out of His field into bundles first, so that He disposes of the whole field, as thus mixed, by first separating the wicked into bundles, whatever that means, and then deals with the wheat thus left clear. But, according to the author, no such process takes place at all in the apostate Roman earth. It is in vain to give a vague idea that the harvest is a gathering in of saints, who could be smuggled (so to speak) out of the dens and caves where they are supposed to be hid, and then say it is from Christendom that the harvest is mainly gathered. This is a wholly incorrect representation of the matter, and merely slurring it over to suit his views. In the harvest of Matthew it was not merely gathering from. The first thing done was gathering the tares. Is that done in the Roman apostate earth? I suppose it will not be denied that this dealing with the tares applies to the wicked on the earth who were growing in this world. Christendom, we are told, is His kingdom, and to that the harvest applies. But then it does not apply to the Roman apostate earth, and not to wheat more than tares. It is not the field which is the subject of the harvest at all. The harvest in Matthew is a dealing with the field, and the state of the field - not the judgment of individuals according to the secret knowledge of God who judges the heart; and therefore, to speak of Christians belonging to a geographical division, and apostates to another, and to be picked out by the secret judgment of God when the field is not judged, is a subversion of the whole object and statement of the parable; which is that He would let indeed both grow together until the harvest, but that then He would clear the whole field, and first deal publicly with the tares, then take in the wheat and burn the tares in their day. Ripened apostates having ceased to be tares, there is no harvest for what is now the field where they grow, though wheat may be hidden in it.

205 Further, it must be remarked, that according to this, the tares in Christendom (i.e., ripened* wickedness of men) is judged on the earth before Christ comes at all, and before He appears; according to the system of the author, burned as tares in the fire. For Antichrist is destroyed by His appearing. Moreover, the church is taken away before His appearing, at least from Christendom, where the harvest takes place - it does not appear exactly when: consequently, also, before Christ rises up, for then the age ends, as we have been previously told; and, as I have already remarked, the harvest is the end of the age. So that really it is not Christ's judgment at all, nor does He come to receive us. In page 204, it is said, "He comes in glory and divine majesty, seated in the clouds." But then, "whenever [page 11] the Lord Jesus quits His present place on the throne of God, our dispensation ends, and the new age begins." So that the age is already quite ended in the harvest in Revelation - for He is come. But it was in the end that the harvest in Matthew takes place. So that the two harvests cannot be the same at all. And moreover, on the other hand, the judgment of the wicked on the earth must precede Christ's coming, not be His judging at all as Son of man: for then God is acting on the throne for Him, that is, till that age ended. All that can be said is that the contradictions are endless, because the author has framed a system which is not Scripture at all.

{*Though indeed they are not ripe in Christendom - that will be true only in the beast's dominions.}

206 He says (page 205), "neither will the wheat field represent those who will," etc. The wheat-field is the world, not people. But this is put to avoid the plain evident revelation of a judgment on the earth, which clears the place judged from tares in order to take in the wheat. For, if once it is a judgment of the field, it is clear all his system is wrong, because the hidden Christians left in the Roman earth would not be gathered up, or else the Roman earth would be judged in the harvest.

It is indeed, on account of the time by which he closes the age, quite clear that on the author's system the harvests in Matthew and Revelation are different. There is no vintage in Matthew, because the harvest is a general thing, the result of the Son of man's and Satan's sowing in the world. And to suppose that the Son of man's kingdom, when He executes judgment, coming as King of kings and Lord of lords, is only what professes His name previously in the earth (i.e., what has continued to do so where He was not shewing His power) is perfectly fallacious. He has no right as King to more than His kingdom: and where do we learn that Christendom is the kingdom of the Son of man? It is not what is given Him in Daniel 7 and in the parable. It is carefully taught that the field in question is the world. We may fail in making it good, or maintaining it by the power of the Spirit; but when He comes to assert His title, it is not limited to that. He asserts it to the whole field. And, "all things that offend and them that work iniquity," is universal. Were this the judgment of Christendom merely as such, we should have no inhabitant left at all in those countries.

The writer says that "Matthew 13 and 25 are especially devoted to the history of Christendom." As to Matthew 13 I leave it aside here. I have said sufficient on the parable referred to. The first three parables are; and, perhaps I may add, the last. But then the writer must remember that he has described the leaven as working in the Roman earth. But Matthew 25 most surely does not. The first two parables may be, in a certain partial and particular sense, perhaps, said to be so (that is, to consider certain things which will take place within the sphere of Christendom, or apply to Christians, real or professing); where, note, the going out to meet Christ during the night, as coming to the wedding (to Jerusalem down here, if it be followed out) is what gives the virgin character to the church, whose only thought was meeting the Bridegroom, being ready for Him (though they might forget it). Service accompanied it, but that was settled when He returned. It was the display in glory, owned - fully, blessedly owned - but an inferior thing. It was reckoning with servants. Infinite honour to be His servant! It will be recompensed with rule and honour. It will be joy with his Lord to the servant. But it is not exactly going in with Him to the marriage. I do not mean here that both may not be to the same person; most surely they may. We ought to wait, and we ought to serve: and to separate one from the other is evil. But the first thing the Lord has put forward is waiting, yea, going out to meet Him. He Himself is the object; and it is joy. May those who wait for Him be found serving!

207 To say that the rest of Matthew 25 is the judgment of Christendom, is so throwing away everything which brethren have been taught, and such a reckless rejection of all his own views by the author, that it is difficult to deal with it moderately. "When the Son of man shall come in his glory, then shall he sit on the throne of his glory, and before him shall be gathered all nations (or all the Gentiles), and he shall separate them," etc. Now, first of all, is it not a strange thing, when the word of God says "all the heathen" (for "nations" is the very word from which "heathen" comes), that the author should have a class "In heathen countries," which are not these, but another class which alone comprises the sheep and goats of the parable, to the exclusion of the heathen? It may be alleged that he uses heathen in the moral sense of idolaters. But it is his assumption that there are such at the time of this judgment. The plain express word is all the Gentiles. Next, Christ is sitting on the throne of His glory when He is come. Hence it is clear that it is not the church living then, because it is not called up with the living wicked professors at all; but, being changed, is identified (Jew or Gentile) with the raised, and they go up together, quite apart from the wicked, to meet the Lord in the air, and so are ever with the Lord. The living wicked are not brought up before the throne at all (if throne it is to be called, in the air, for the scripture never calls it so (we go to meet the Bridegroom, or stand before His (bema) judgment-seat), as the goats are here), nor the dead wicked either. Further, He is now King. It is not the Bridegroom receiving the church, but the King when He is come. Moreover, the moment Christ quits the Father's throne (we are told) the former age ends. But, we have often remarked, the harvest is the end of that age; so that the saints of Christendom have been caught up before the King is on His throne here, for He is come. Moreover, again we may remark, the tares are gathered first in bundles. If this be the same judgment, the sheep are addressed first. We may repeat the remarks as to the destruction of Antichrist by the sudden appearing of the Lord: whereas here the King is quietly seated on the throne when He is come. So that if it be Christendom, it would be judged, and the saints received, after the destruction of Antichrist by the brightness of His coming, when we know they are received before, and come with Him. In fine, it is quite clear that a gathering of all the nations (clearly living nations, for so the author holds) before Christ to be separated (and, as the author moreover holds, individually) is not the resurrection of the dead saints, and the changing of the living to be caught up distinctly by themselves as a body. But this last is the portion of the saints in Christendom; and therefore the application of the parable of the sheep and goats to Christendom is as unfounded as it is contrary to all the saints instructed in prophecy have learned. It has really no foundation at all, but the necessity of supporting a system, which can admit of no saints but the church in its present standing till Christ appears, and which sacrifices everything to this error.

208 I will add here what seems to me the evident structure of these chapters. Chapter 24: 1-31 gives the consequences of the Lord's rejection as to Judah and Jerusalem, and directions to those who listen to Him, till He comes. In a word, it gives the history of the Jews, with instruction for the disciples in their relationship with them, to the end (the gospel to the Gentiles being merely given as a sign and necessary preliminary to the end). This is in two parts: general, verses 1-14; details at the end, verses 15-31 all as instruction to the disciples. Christ comes in great glory, and gathers the elect Jews, or rather Israel, from the four winds. Then come moral remarks. They are to learn certain things. And on to chapter 25: 30 we have instruction for the disciples, in which their proper condition relative to Him (not to Jerusalem) during His absence is brought out in three parables, which follow the warnings. All these are a sort of parenthesis, and relate to the heavenly people. And then His being come (taught in chapter 24: 31) is resumed (chap. 25: 30) in reference to earth; and, as He had treated the Jews and Jerusalem before, and the church's position in the parenthesis, now the judgment of the Gentiles is given.*

{*I have run through the "Thoughts on the End of the Age," published since on these two chapters. I cannot answer here in detail a tract of near forty pages; but I examined it to see if there were any answers to the objections I have stated briefly here. But it only makes the matter a great deal worse. It is taught there that those who depart as cursed into everlasting fire, prepared for the devil and his angels, are to come out of it again to stand with the rest of the dead before the great white throne mentioned in the Revelation, and be judged according to their works (Matthew 25 being no more a judgment than any sinners dying). (See pages 22, 23.) I would only ask any person taught of God to read the passage referred to, and see how truth is dealt with to maintain a system. It is well to mention here that everything is changed in the teaching of the author. The wheat were risen saints staying, however short a time, on the earth previous to their ascension; now they are living ones in Christendom. The saints were to be in the tribulation, and it was a blessing from God to be prepared for it. The consciences of the saints well know this. Now I read of "escaping the tribulation as the saints will" (page 25 of the tract) - a statement which led me to make these remarks. We were to be on earth till Jesus appeared, and to go up to meet Him when we saw Him; and 2 Thessalonians 1, and the Greek word for rest, or respite, as it was alleged (another unfounded criticism, by the by), with other passages, were quoted to prove that the tribulation was closed for the saints by the Lord's appearing. They then got respite. All this is given up, though many saints are still under the influence of this teaching. The tribulation, properly speaking, they are not in. And in fact they do not await His appearing at all, Christendom being reaped, and the saints caught up before the judgment of Antichrist, in which as a flash of lightning He appears in destruction. Judgment, we are told, begins at the house of God. The reader must not ask me to reconcile this with other contradictory statements which subsist. There seems to me no attempt at consistency in the author's statements, more than with the point he is at the moment upon, though here, perhaps, I am wrong. I suspect the secret of a good deal is that, having made his system, and having been forced to correct particular parts year after year because it was evidently contrary to Scripture, it ceased to agree with the other parts of his own system. At least this would explain a good deal of the contradiction. But this is the effect of having a system to maintain.}

210 I cannot enter here into the enquiry of the scene or scenes (for it is evident, I think, that there are more than one of the judgment and destruction of the nations) this being one particular judgment called the vintage. I do not think the vintage at all the only judgment. It is properly and peculiarly that of the positive apostasy. The use of the same terms in Joel 3, where Jehoshaphat is spoken of, proves nothing, because it is also called harvest there, which the author does not apply here. They are merely general figures in Joel. In Isaiah 66 we have a judgment which would seem to include the vintage, though there is no reference to it here. Several escape, and declare the glory they have seen - the carcases of the slain being in a sort of Hinnom.

In Isaiah 63 we have the winepress connected with Edom. This judgment in Idumaea is spoken of as the grand one in Isaiah 34. There is, besides this, evidently the judgment of the Assyrian in Micah 5, where Jesus Messiah is already their peace, and, if it be distinct, Gog also. Zechariah 14 would seem to connect itself with Joel. As to Edom, see also Psalm 83. It is because of the evident extent of this subject, that I do not pursue it here. The vintage has its own proper place - apostate Israel, and Antichrist with his followers. The attempt to explain with a forced literality the figure used seems to me, as is many such examples, only injurious to truth. That there will be dreadful carnage and destruction of sinners, I do not doubt; but "blood came out of the winepress" merely says it is a question here of men that are trampled in fury. Because it is clearly not a winepress; and as to flowing from the valley of Jehoshaphat, it is not said in the Revelation to be there; and if it were, a river of blood, deep and wide, would not (let it be ever so exaggerated) "really" meet the case, because it must flow sixteen hundred furlongs, that is, two hundred miles. I confess it seems to me only degrading Scripture, to force it in this way - making all absurd to make half accurate, according to the narrowness of man's mind, and the rest consistent neither with the other part nor with anything else.

CHAPTERS 15, 16

I agree with the general purport of this, as one vision: only "at present acting for Christ" has nothing to say to it, because the author holds that the Apocalypse is all yet future. What follows is again without any attempt at proof, and no such connection is given in this chapter. I quite admit that after God has closed His preparatory judgments, to which men refuse ultimately to bow, but rather harden themselves against them, Christ comes forth to execute His wrath. But then this is not sending the rod of His power out of Zion, for He has not been yet set up King in Zion. The rod of His power is here sent out of heaven. Christ as King in Zion is not known in the Revelation. The judgment of the beast may introduce His reign there, but it is passed over in the most general terms possible, connected with the resurrection and binding of Satan, and the heavenly Jerusalem described. But besides, after the announcement of the destruction of Babylon, with which the vials close, but the accomplishment of which is given in chapter 18, another event takes place, wholly overlooked here, and which surely ought to interest us - the marriage of the Lamb. It is after this heaven is opened, and the rider on the white horse comes forth, and the armies which are in heaven follow Him. All this is an entirely different scene from the rod of His power out of Zion. Yet He has left His Father's throne before either of these events takes place. That is, the whole of what is stated in the Revelation, all that concerns the blessing of the church, and the glory of Him who comes forth as King of kings, and Lord of lords, is entirely left out in a book professing to describe its contents.

211 "Commission to act is given to Christ," says the author, "as soon as the ministration of the vials ends. He will then quit the throne of His Father; the rod of His power will be sent out of Zion, and He will rule in the midst of His enemies." Such is the statement of the order of events, as set forth in Revelation. And the author continues "accordingly in this chapter," etc. shewing the exactitude of the statement, adding, "the day of Christ begins when the vials terminate." Now, is it not strange that neither of the events spoken of in the above extract is mentioned in all that follows, but a large series of most important events which are entirely left out in it? It is never said that Christ is on the Father's throne here, nor that He leaves it, nor a word about the rod of His power going out of Zion; but between the end of the vials and the possibility of the rod of His power going out of Zion, all that relates to the full accomplishment of the heavenly blessing of the church with Christ, and His coming forth with the saints from heaven. In a word, all that relates to the heavenly blessing and glory of the church with Him is brought fully out in the Revelation; and no place is given to it at all in the arrangement of events by the author. His arrangement is a denial, by its silence, of all that it is the object of the Revelation to reveal as to this.

212 This is clearly very important. It is the key to the whole system of the author, which is nothing more than the exclusion of the church from its own blessings. Further, when it is said, "Behold, I come as a thief: blessed is he that watcheth," we surely get an intimation that He is coming, not to the church, but for the day of the Lord. Because that day does not overtake us as a thief. The day of the Lord comes as a thief in the night; but this has nothing to do with the church going up to meet Him, raised or changed. The day does not come on the church at all.

As to the "symbolic scene of chapter 16" being "evidently laid in Egypt." I do not doubt that there are allusions to Egypt and Pharaoh. "The song of Moses" leaves no question of this. But it is just an example of the rashness of those systematic generalisings which feed the imagination and withdraw the mind from the statements of Scripture. First of all, I find in page 227 that it is not symbolic at all. "The declarations of this chapter will be minutely fulfilled" . . . "The sea throughout the appointed sphere will become as the blood of a dead man." "I expect also that Euphrates, the river," etc. So that it is not a symbolic scene; and, if it were, how is Euphrates, and Babylon, a symbolic scene laid in Egypt? Or even fountains and rivers of waters, where in Egypt are they found? Or the appointed sphere of the sea? The sun is the nearest, for it shines there as elsewhere. Still it is difficult to say what happens to the sun is a scene laid in Egypt: the scene is not Egyptian, and (if I am to believe the author elsewhere) not symbolical. It is just imagination outrunning all Scripture. An allusion to a place puts the whole scene there, when there are positive statements quite different. The earth, sea, rivers, sun, are all smitten, symbolical or not (all are the wrath of God on the earth); and then, descending to particulars, we have the throne of the beast, Euphrates, and Babylon; and all these are a symbolical scene laid in Egypt.

That Antichrist will rise up against the Lord in a manner analogous to Pharaoh, I do not doubt; nor that Pharaoh is in many respects a type of Antichrist: but this is all. I do not attach very great importance to the idea that they are gathered at Armageddon, and that the battle is elsewhere. They are gathered to the battle, and they are gathered there; and the allusion, I have little doubt, is to Deborah's song; Judges 5: 19, 20. Armageddon is a mystic name, an allusion: as indeed is Jehoshaphat in another way, meaning the judgment of Jehovah, or, whom Jehovah judges, as some explain it. This I do not dwell upon, though it be a statement, like so many others, without any proof.

213 But, as to those standing on the sea of glass. They are as usual the heavenly part of the Israel of God. Now it is quite certain that they are exclusively those who had gotten the victory over the beast, from the presence of whose power all obedient ones had fled through the persecutions of the dragon. For we must take in both Revelation 12 and Matthew 24, or else the author would seek to confine the affair to Jerusalem. But in Revelation 12 the civilised Eden of the earth has no place for them. But this is the Egypt in question, so that the church will not have been there. It was not "their calling" (page 218), "to be on the Lord's side against all His enemies." They were called on to flee, and another testimony was raised up - "the sphere of their earthly service was closed." Indeed the whole of this is a confusion of the imagination, because the Red Sea closed all service against Pharaoh and his hosts; and hence, as a type of Antichrist and his armies, all idea of Christian testimony perishes here in all and every sense of it. And therefore there is no application of any subsequent being on the Lord's side except in glory. But with Egypt they were not to be on the Lord's side in any testimony. The command (see page 97) was too express and definite for any who were obedient to the Lord to avoid. So that there was no such place of identification with Him in service as His host during the Antichristian Pharaoh's time, nor after. The Red Sea closed Pharaoh's career. The service for the Lord of hosts came after. Here, if there were such, the service must come before: but, even so, the sphere of earthly service was closed for Christianity. Just in the dominions of this new Egypt a new testimony had been raised up. I have no doubt that the sea of glass mingled with fire (quite a new element) shewed that these had come through the tribulation, to be saved from which had been a positive promise to those that kept the word of Christ's patience. These had been in the tribulation. All that is said of Ezekiel is quite beside the mark. There was a throne above there, not on the firmament: and what had the sea of glass to do with the firmament which was over the heads of the cherubim? I would just remark here the neutralisation in this system of all distinctive position which the book of Revelation carefully shews forth. The elders are in the circle of the throne. The great multitude worship day and night in His temple. These are on the sea of glass, which was not in the temple. All this is obliterated, and this though it is positively said here that it was one special peculiar class.

214 As to the church of the firstborn emerging from that last abyss of Egyptian darkness, what we have already read in the book shews it to be all wrong. First, the church had been reaped in the harvest in Christendom, outside the sphere of Antichrist's power. So that they do not emerge from this at all. They come back to the execution of it with the Lord. We never emerge from this abyss. It seems to me clear that this triumphal song refers to chapter 14: 9-12. At least, that is the last formal testimony on that head.

The writer then speaks of the nations yet unsmitten as analogous to Edom, etc. But the saints are not to smite these, nor are they to evangelise grace to them. That is done by those that escape the carnage on earth. (See Isaiah 66). And therefore all this, being on the Lord's side against all His enemies, ends with "with these prospects we shall look down from the sea of glass, the place of our sanctuary, and contemplate the results of the power of Him," etc. Was ever greater confusion? And then the author just slips into "It will be the hour of Israel's triumphant history commenced anew" - commenced in whom? Or who is "Israel" here? "Separated unto God according to the life-giving power of Him, who is the Son, consecrated for evermore, they will not again find the words of triumph die upon their lips, nor disappointment blight their expectations." Who are "they"? Can we talk of disappointment when we are in heaven and heavenly glory? Yet it is we who look down from the sea of glass as from the border of the Red Sea; or have we our triumphant history commenced anew? If it be said, Nay, it is Israel's history that is commenced anew, not ours; then how is it our triumph on the sea of glass? It is an absolute identification of the suffering but now glorified church, and Israel on earth, or it has no sense at all in any way. It is a complete confounding of the heavenly and earthly hope.

215 Further, we are told, "But now we must turn from the heavenly scene, in order to consider the hour of Egypt's strength and of Egypt's judgments, out of which they come who stand upon the sea of glass mingled with fire." But how does the church of the firstborn come out of the hour of Egypt's strength and Egypt's judgments? Will the church of the firstborn come out of Egypt's judgments? Or how, even out of the hour of Egypt's strength? The writer has taught us that they are not to be in it. That those who are on the sea of glass have passed through the hour of Antichrist's strength, is true. But this proves that they were not on earth in the proper place of the church of the firstborn. For those who kept the word of Christ's patience were to be kept from the hour of temptation; and the disciples were to flee from Judea, not to be in it, and, therefore, I suppose were not in it elsewhere.*

{*See the "Thoughts on the End of the Age," more recently published than the "Thoughts on the Apocalypse." We have "instead of escaping the tribulation as the saints will!" (page 25).}

And now as to Israel and the earth being brought unto the heavenly temple long ago: where is the proof of this? Had they been converted, surely times of refreshing would have come from the presence of the Lord, and He would have sent Jesus. But what is there of being brought to the heavenly temple in this? In speaking there he says, "the heavens must receive till the time," etc. It is a simple assertion again of the author, without the smallest iota of proof.

Further, we are told that Paul preached the same gospel. Now, speaking of these subjects, did Paul preach the gospel which Peter preached here to the Jews (and that is the whole question)? Never. "If," says the author, "Jerusalem had listened to their words, the Lord Jesus would have come." I agree to this; but Jerusalem did not listen, and Jesus did not come. And therefore it was not the same testimony which was continued, nor which another extraordinary apostle was raised up to bear, but quite another testimony on these points, which lifted up the church into union with Christ as His heavenly body, always in God's mind, but hid in Him, and now brought out by revelation.

Where are golden girdles the excellency of divine power? These bowls had not surrounded the golden altar. They were given by one of the four beasts. All the arrangement and statements on the subject in this page are the imagination of the author. In page 227, of course, everyone must judge whether it is literal or not. I would only remark that, when it suits the object (page 171),* earth is of wider extent than world (Roman world): here it is exactly Roman world, though the use of it be identical. But what is the appointed sphere in which the sea becomes like the blood of a dead man? and what is literally the blood of a corpse like? Surely sea is contrasted with earth here. And what is every living soul dying in the sea? And indeed "the sea" is used most generally; and why is it omitted to notice that the rivers and fountains (I suppose in the Roman earth) become blood as well as the sea - blood as of a corpse? And if the sun scorch men literally with fire, the contents of the golden bowl must be poured literally upon it. And if "the kingdom of Antichrist be full of darkness and anguish, so that men will gnaw their tongues for pain, and blaspheme the God of heaven because of their pains and their sores, and that they have nothing but blood to drink" - how is it that after this they "rest (being gathered by devils) in all the proud consciousness of undisputed greatness"? or how is it the fairest scene of collected glory that the earth had ever witnessed - "the beautiful clusters of earth's fairest plant"? These poor creatures, full of pains, sores, and anguish, smitten of God, their kingdom plunged in darkness! And how in undisputed greatness, if the king of the south has pushed against him already, and the king of the north with chariots, and horsemen, and many ships? Let the reader remember sailing in what sea. The truth is, this book is nothing but the indulgence of the most unbridled imagination making a system of its own.

{*In all the rest of that chapter the earth is treated as Roman earth.}

216 That unclean spirits will go out, I doubt not; but that they go out at the bidding of Antichrist, etc., I do most entirely. "First to Armageddon, and then to the battle," is not scripture. As to Babylon, we will discuss it when the subject is completely before us, when we shall find statements as unfounded as on everything else.

To turn to the notes. "Whenever angels are mentioned as being the agents, it is a sign that the present dispensational period in which God is acting for Christ has not yet terminated." The reader will recollect that this is the church period or dispensation, and that it closes with Christ's rising up from Jehovah's throne. It is, I suppose, clear that Christ has risen up when He comes to receive the saints to Himself in the air. Now turn to page 204, where we have the description of the harvest in which the saints of Christendom are gathered into the garner. "He (the Son of man) comes in glory and in divine majesty." "We are not here taught as to the means employed by the Son of man to give effect to that power here symbolised by the sickle. But from another part of Scripture we learn that the reapers are the angels." Again (page 207) "so as soon as He descends into the air, and the earth is spread before Him, to receive the hour of its visitation, His first act will be to judge that which is bearing His name, 'judgment begins at the house of God.' He will send forth His angels, and they will separate the tares from the wheat," etc. I believe the author has misinterpreted and misconceived the whole ways of God as to this, from beginning to end, in identifying Matthew 13 and Revelation 14, and I might add Joel 3: but I am examining here the details of this book. Now it is clear here that the Son of man employs the angels, that He is descended into the air, and therefore, I suppose, He has left the throne of His Father. In the note before us the employing of angels is a proof that the present period in which God is acting for Him is not closed. The writer is wrong in all - wrong in attempting so to define the period, wrong in the way he interprets the employment of angels, and wrong in the way he connects the two. His whole system is wrong, and statement after statement made just as it suits the idea of the moment, and the point sought to be proved. Look at Matthew 24: 30, 31, and see what such a statement as that of this note comes to.

217 Does anyone allege what is said (page 204), "but He comes still as the servant of the Most High God - and therefore an angel comes forth from the temple that was seen in heaven," to shew that it was the Most High God that was acting for Christ, as if He were still sitting on God's throne till His enemies were made His footstool? I can only say such an attempt to cover the inconsistency would be worse than the inconsistency itself, and a mere attempt to maintain the credit of a system at the expense of the known contradiction of Scripture, and this book's statements about it. "He comes in glory." He is not therefore sitting on God's throne - that throne acting for Him till His enemies be made His footstool. Servant or not of the Most High, I suppose when judgment begins (page 207), it is the Son of man Himself that is acting.

218 The rest of the note is confusion. God acts by angels for His wrath. Be it so. Then comes the wrath of the Lamb, and then He will sit down "upon His throne"; and then, instead of angels for wrath, saints, attended by angels, will issue from the temple. But do not saints come forth with Jesus, when He "comes to execute wrath,"* as in chapters 17: 14 and 19: 14, all which, we are to note, happens after He has judged all Christendom? The marriage indeed of the Lamb had come, so that on the author's system it must be so, the harvest being of Christendom, and the beast not in it at all. So that He had come to receive the saints, judge all the wicked in Christendom, casting the tares into the furnace, before heaven opened for Him to come forth to judge Antichrist.

{*This single consideration upsets all the author's statements about the harvest (absurd enough through the notion that ripened tares are no tares at all): for on his system the angels only are with Him when the tares are judged, which he considers (contrary to Scripture) to be a momentary act. But on all this head one of his statements is only more contradictory than another.}

And where is it said that saints will be attended by angels when they issue from the temple? Though their issuing indeed from the temple is an idea not found in Scripture.

Again, how is fire living holiness? It is judicial holiness - killing holiness therefore. Our God is a consuming fire. The fire tries every man's work what it is.

Again, where are the waters of the sea used as an emblem of destructive power from God? They are used sometimes as the rage or overflowings of the people (which no doubt destroy), great and tumultuous actings of men, and hence trial also; but where as destructive power from God blotting out of the land of the living?

And what is the meaning of "purification unto life"? Where is such an idea in Scripture? That historically waters did destroy, is quite true: but waters are not used for destruction. That waters purify, is true too: but purification unto life is quite an unscriptural idea. That we, without being the Israel of God, shall enjoy final deliverance and priesthood, is most sure.

219 As to the note on "King of nations." The reading seems to be adopted by all; so I have nothing to say on it. But the principles of the note are to be examined. For they are of much importance, and tend (as everything in the book) to the depreciation of the church of God, or rather of the grace of God to the church - "that he might shew in the ages to come the exceeding riches of his grace in his kindness towards us by Christ Jesus."

I do not dwell on the alleged suitableness to the song of Moses. The song of the Lamb is forgotten in the explanation. If the next page be consulted, it will be found that "just and true are thy ways," which is here connected with King of nations, is interpreted in an entirely opposite manner to what is made of the song of Moses here; and that what is said of Moses' song here is attributed to the other part, "Great and marvellous are thy works," as being just what the saints have therein said. But this, though shewing how little moral reason there is in all these assertions, I pass by as assertions that involve no important principle.

The first thing I have to remark is again the oft-recurring expression of the Israel of God, as being the whole body owned of God in heaven and earth. This has been repeated so very very often, that the reader will have got the habit of using it in this sense in his mind, and so lose the sense that it is quite unfounded. The expression is used once in Scripture, and with no possible connection with the subject, or the millennial state at all. It is found in Galatians 6: 16, where, false teachers having sought to introduce Judaism among Christians, the apostle (having closed his reasonings and exhortations on the subject, and shewn what was really valuable, namely, the new creature) says, "As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God" - evidently in contrast with fleshly Judaism, which the false teachers were seeking to introduce. But they were those then and there owned of God as His Israel; and there is not an idea of the millennium, nor any gathering of all into an Israel of God in heaven and in earth. Such a thought is never found in Scripture anywhere. It is well to remember this - that it is merely an idea, an unscriptural association, of the author.

The church is proved "a constituent part of the Israel of God." And symbols or expressions prove it. This Israel of God, of which the church forms a constituent part, is a dream of the author's. It is a scriptural expression, but not used as he uses it, so as to make the church a mere constituent part of some other body. It certainly is not thus that Scripture ever speaks. The church is the body of Christ, and not a constituent part of anything, save (with Christ as head) of the redeemed universe in the time of its glory.

220 And then what is the proof? Why, that Jewish things are used as types, or symbols as the author calls them. And what then? Who denies it? Why does the use of circumstances of the fleshly Israel prove that the church is a constituent part of another Israel? We keep the paschal feast typically or figuratively. Well, and what then? I repeat. What does that prove? "Sons of Aaron." We are priests - everyone owns that: and if it be merely that, in the whole creation, to all on earth, and I add even ostensibly to the unconverted during the millennium, we hold the place of priests: nobody will deny that. We are the children of the heavenly Jerusalem which is above. And what does that prove but just that we are a separate people, having a Jerusalem of our own? As to children of Abraham, and branches in the Abrahamic olive tree - I have already considered it. It is of more importance than the others, which really are of none.

There is one general principle, owned of all who believe John 3, that for earthly blessings as well as for heavenly, a man must be born again, must have the new creature. But it does not follow thence that if this be necessary for all association of man with God, even in the lowest place, that there can be no special place of glory. It would as much set aside degrees in glory as anything else, and I should pretend to be necessarily as exalted as Paul, because I was born again. But this is not so. The principle is quite false. There is a difference, and every man shall receive his own reward according to his own labour, though all be saved and born again.

But, branches in the olive tree and Abraham's seed. Well, how are we Abraham's seed? By being in Christ: that is, that we take the place of the promises down here, as Israel especially will hereafter, and therefore succeed them, and they us, as heirs of promises down here. Yet still God had reserved some better thing for us. We do so in virtue of being in Christ, who is in the highest sense Abraham's Seed. But we are in Him in a way that makes us His body, His bride, as His own flesh. And it is quite clear that the principle alluded to has nothing to do with our highest privileges, because it is, as I have already remarked elsewhere, the own olive tree of the Jews, the seed according to the flesh, loved even in their unbelief for the fathers' sake.

221 Further, it is a principle which is false in another way. It is only their own olive tree as descendants of Abraham specially called out as father of many nations down here before God. Now all the saints before Abraham will, I doubt not, be in glory. Yet they were not of this olive tree, or else the Jewish question never could have been raised. The question of Romans 9, 10 and 11, is the Jewish question, and so in Galatians, and to which the Israel of God evidently alludes. That the saints will be in a certain relation to Israel yet dwelling in the earth, everyone who has received the doctrine of the Lord's pre-millennial advent believes. But the author leaves the reader here to draw some important conclusion from it as to his system: whereas it proves exactly nothing, and is believed as much by those who utterly reject his system, and believed more accurately and more scripturally: that is all. But it is true of all the world as of Israel. Yet here again this does not put Israel in the same place down here with all the world, because all saints will be born again. Nor does this latter truth set aside the special distinctive promises made to Israel, no more than the far more important distinctions which are true about the heavenly church.

When it is said, Israel will not be of the earth any more than the church of the firstborn, it is partly true and partly false. Israel, as Israel, will be of the earth, and Isaiah 65 proves that some will be wholly so, though such will be cut off when manifested. But the spared remnant, and all who really enjoy millennial blessedness, will be born again, and that life which they receive will not be of the earth. It will be the new creature. But it is true of everyone else then and now, and has nothing particularly to do with Israel. But the very passage (if passage were needed) which specially proves it calls this whole state of things earthly, in contrast with heavenly things which belong to the church; and therefore, though they have a life which is not of the earth, their whole condition and state will be then earthly, in contrast with what is heavenly.

Nor is it at all true that the moment when the church receives its actual, Israel will receive its virtual, deliverance. There is no connection in Scripture between the actual placing the church in its heavenly glory, and the quickening of individual Israelites, which is their virtual deliverance; nor is this latter the placing Israel as a nation or a body in the place of their earthly glory as purposed of God. The statements we have already considered as to the Jews - Ezekiel 20 as to Israel, Isaiah 66 - all prove the contrary, as indeed do Ezekiel 36 and 37. It is never said that Israel are to be individually born again at the coming of the Lord to receive the church; nor all individually born again at the same time; nor all restored at the same time, if public manifestation be referred to; but the contrary in the chapters I have cited. That they have their life from Christ, I do not doubt. That the resurrection of Christ secures to them the sure mercies of David, we are expressly taught in Acts 13. But it is never said they are of the one body, nor the bride of Christ in glory. They* are not His body, the fulness of Him that filleth all in all.

{*I speak here of the millennial state.}

222 That all things will be headed up in Him in earth and heaven, all admit, and thus far they will have one centre; but so will all creation; and earthly and heavenly are definitely distinguished in this very passage - we having part in the heavenly.

Besides, this statement is a contradiction to itself. In the beginning of the sentence, Ephesians 1: 10 is applied to the millennial state of the Jews. In the end of the passage it is said to be a dispensation which is not then yet come, and in which the millennial arrangements cease. In the beginning the author, speaking of the millennium, says, "they will have one centre (for all things have been headed up in Him)" referring to Ephesians 1: 10, and a few lines lower down, "when the dispensation of the fulness of times has come, and the millennial arrangements ceased." It is rather too bad to have two opposite explanations in the same paragraph. It is in vain to say it is in both, because the passage is treated as speaking of a time not come, during the millennium, and in which the millennial arrangements cease.

I do not believe that the passage applies to the post-millennial state, which cannot properly be called a dispensation, for it is eternity; and the heading up all things to be administered by Him in whom we have received an inheritance who have first trusted (or pre-trusted) in Christ (that is before His manifestation in glory), evidently speaks of the special time of Christ's administration as the glorified Man, and our association with Him in that glory. The fulness of times itself is not an expression for eternity. That would not be called "times" or "seasons," and the heading up all things in the man, as administrator, is not God being all in all, and the Son subject, as in 1 Corinthians 15, Revelation 21; and this view of the passage is completely confirmed by verses 22, 23. That Christ will be the centre of all in heaven and earth in the millennium is clear; but this does not hinder the church being in the proper, special, peculiar place of the bride, the body of Christ, the fulness of Him who filleth all in all when He is in glory. Israel moreover has its place as Israel, distinct, and in many respects in contrast. "They are" not "together engaged in the government of the earth."

223 Nor is it ever said that Israel will govern the earth at all. That they are the favoured glorious nation on the earth, where the government of Christ is placed which extends over the earth, is true: but they do not govern nor judge the earth. It is the heavenly saints who do this. They are governed by Christ, who will be "great to the ends of the earth," and "all nations call him blessed." That they will celebrate the ways of God in justice and judgment, I fully believe. But what then? There is nothing at all like the knowledge, the anticipative knowledge, of the mind of Christ, and of His glory, which we find in verses 9-11. When the things are accomplished, they will understand them and celebrate them.

But the peculiar character of the church's place is to know and celebrate them before by faith - not to know the justice and judgment merely which are the habitation of His throne, but His counsels and thoughts. The mind of Christ is more than the works or the ways of God in judgment. It is all His counsels in Christ. Who hath known the mind of the Lord that he may instruct him? But we have the mind of Christ. "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit, for the Spirit searcheth all things, even the deep things of God." Thus it is we have the mind of Christ - as Joseph yet unexalted was the interpreter of the revelations of God. And Christ is the wisdom of God, and the power of God. Power will be displayed hereafter; we have but samples of it now, the display of which confirmed faith. But Christ is made unto us wisdom: and if in infirmity we know only in part, still, as regards the object of knowledge, and the source of knowing, the whole wisdom of God is in Christ, and we have an unction from the Holy One, and know all things - we have the mind of Christ. But it is never said that Israel has the mind of Christ. They will see the displays of His power, recognise and celebrate them. But is that having the mind of Christ as we have it? The Egyptians knew what Joseph knew, when the things came: but had they the mind of Joseph?

224 The Holy Spirit will be poured out on all flesh in the millennium. They will prophesy and see visions; but, though the lump is holy, it is not that separate consecrated first-fruits. The Holy Ghost will enable them to enjoy, but will not in identity with the sufferings of Christ make saints the vessel of the outgoings of His heart in the sorrow of a i groaning world, nor in the joy of its deliverance by power, as the day when their love is answered. They will profit by the answer themselves, but they will not as in the love which has thought of others, though in it itself "according to God." This place they will never have, they can never have. It is reserved for us who have gone before the day of His power, and fore-trusted in Him. Blessed privilege! If sovereign grace has given it us, shall we disown or depreciate it?

"In all essential blessings (we are told) the calling of Israel then so nearly resembles that of the church of the first-born now, that they may truly be said to be its successors. We are the first-fruits, they the lump." The passage is clearly misapplied. They as to calling on earth were the first-fruits, and we the lump. They are not the lump of which we are the first-fruits in heaven; for in the time of glory we are in heaven, and they are on earth. Nor will they even be glorified together with Christ, whatever their eternal blessedness may be. They have not suffered with Him. This may seem a trifling thing to the author. It is not to the Scriptures, nor I believe to the saint's heart who is led in this by the Spirit of God.

We have succeeded Israel on earth: are we in the same condition? Israel will succeed us again. But that says nothing at all as to the consequences of the difference of our position as so succeeding. And when it is said, "If the root on which we are now growing gives holiness to us, they will be graffed in on the same root," etc. It is never said we are graffed in on the same root. It is all a confusion. Nor is it ever said that what they are graffed in gives holiness. If it had been Christ the root giving holiness, could they have been broken off, and then graffed in again? Or how could it have been called "their own olive tree"? The author has confounded the source and root of promises (which indeed gives holiness, makes us partakers of His holiness), and the depositary of them here below, elect and called.

225 That they will partake of life from Christ, all at first, and all called of God afterwards, is not questioned: but that is not the question here. If resemblance is traced, so is contrast. "Because thou hast seen, thou hast believed: blessed are those who have not seen, and yet have believed." And I wot that those whom Jesus calls blessed are blessed. "That we might be to the praise of His glory who first trusted in Christ." "If we suffer with him we shall reign with him." And therefore when it is said, "in whose government they are engaged together," it is quite contrary to Scripture (and see all John 17).

One thing is quite clear from all these statements of the author, and that is, the anxious desire to reduce the heavenly saints to the level of the earthly. A few casual expressions which may suppose something else may be found, but the constant laborious effort is to say that all are alike.

As to the details, I have no reason for opposing the idea that they are called children, but I do not believe it. They do enter into a place very analogous to that of Christ on earth, except His rejection. They are much associated with Him there. So far from analogy I might suppose it. But it would be questionable if this went beyond those that suffered, and were removed from earth: for, "if children then heirs, heirs of God and joint-heirs of Christ." And this during the millennium they certainly are not; because it is to this that is attached the condition "if so be that we suffer with Him, that we may be glorified together." All this I leave to the consideration of the reader. The only passage quoted, or which can be quoted, is one from Hosea, which I do not believe applies to them - for this reason, that where Paul refers to these passages of Hosea, he quotes this and another as to the Jews: when Peter refers to them, he quotes only that other, which has distinct reference to Israel's blessings. This makes me think that the Spirit of God had a covert reference to the Gentiles, and therefore He says "there" when it was said to them. Peter does not quote this when he refers to the prophecy, though he uses chapter 2: 23, as does also Paul as to the called of the Jews, as we have said, and as is evident to me, chapter 1: 10, of the Gentiles.

226 This passage being disposed of, there is absolutely no other.* The nation is figuratively called God's son - His firstborn; and Ephraim, a dear son, a pleasant child. But this has nothing to do with the matter at all. It has nothing to do with individual sonship and the Spirit of adoption. The passage quoted is used of the house of Israel, not of the individuals who compose it. But this is as distinct as possible to the spiritual mind.

{*Isaiah also says in a figurative way, "bring my sons from far, and my daughters from the ends of the earth."}

As to the quotation of 1 Corinthians 15, I have already spoken of the word "in." That in Christ all will be made alive, and that in the sense of partaking of life they are in Christ, I do not doubt. Still, the use of this passage is untenable, because it speaks of resurrection, and very distinctively indeed of those that are Christ's, at His coming, which the author insists is specifically and exclusively the moment of His arriving at which they are raised. If so, no other resurrection is spoken of in that chapter. Nor is any resurrection to life spoken of but one - the resurrection of life, and then another, the resurrection of judgment. The truth is, the reasoning is a mere blunder. In Christ all will be made alive is a very different thing from saying all made alive are in Christ; nor does one prove the other. Do not let the reader be startled as if I supposed some were alive who were not in Christ. But here is the importance of a remark which as to reasoning is undoubtedly true.* If we take the scriptural use of the term made alive, in 1 Corinthians 15, it applies to resurrection only; and then the fullest distinction possible is drawn between those whom the author seeks to identify. That is, the Holy Ghost applies it to making alive from an actual state of death, wherein there is nothing common to us and them. If it be applied to spiritual life in general, if "in Christ" be used of union, then they are alive already and have not to be made alive if they are in Christ. Applied to the resurrection, it is very simple. But if it be used of spiritual life, there is no doubt they have it from Christ; but if in Him, they have not to be made alive. The argument as an argument is unsound, most certainly illogical and unsound. About that there can be no difference in those who are accustomed to reason.

{*The author's use of it is merely the logical error of converting a universal affirmative into a universal negative: one of which he is not uncommonly guilty.}

227 If then I take the scriptural use of the passage, I find the exactly opposite account from the author's; that is, I find a special and peculiar distinction of classes. It is not true that all will die and be made alive. It is never said that the saints in the millennium will: I do not believe myself that they will. The use of the word alive in 1 Corinthians 15 goes to shew that the apostle is only speaking of resurrection. If it be anything else, it merely amounts to saying that the life of Christ is in all the finally blessed, which nobody denies. The truth is, the words "in Christ" do not imply union, though union may exist. This is evident from the passage itself, because "in Adam" is not union. All who come into resurrection to life, do so through the power of Christ, and by the life of Christ; but all do not come into resurrection to life, because we shall not all die. And it is never said that those here treated of, that is, the millennial saints, will die, nor is their resurrection ever spoken of directly. So that the argument from the passage wholly fails. When the apostle wrote, it was needful to treat this question, because death was not considered as the natural portion of the saints as now: Christ was looked for to come and receive the saints.

It is never said "they are baptised by the same Spirit." That He will be poured out as the latter rain, I do not doubt. But what is stated here is an unscriptural statement. The unity of the body into which we are baptised will not exist during the millennium. The Jews and Gentiles will be distinct as heretofore. I have already spoken of the olive tree, which is Abraham as heir of promises, and then his seed. They could not call Christ their olive tree, and be cut off, and graffed in again, in a real living spiritual sense. "We are married to the Lord-so will they." Does the author mean to say that they will be the bride, the Lamb's wife? If not, why thus, by the vague term Lord, seek to destroy and efface the special blessing of the church? We are never said to be married to the Lord, that is, to Jehovah. It is Christ, the Lamb, who is the bridegroom of the church. We are members of His body, of His flesh, and of His bones. Is not this a different thing from saying, "Thy maker is thy husband; the Lord of hosts is his name"? Because the Spirit of God has taken the images of the Old Testament to represent the far superior blessings of the heavenly family and bride, to shew that they had come into the place of blessing, perfectly bringing out the difference, the author would reduce all the plainly taught blessings and glories of the church to an equality with the figures from which illustrations are drawn. Though indeed as to the marriage, it is from Adam more than from Jewish images.

228 The differences are merely "circumstantial and official" - that is all by which the Holy Ghost acts in our hearts. All the joy, the privilege, that which Christ has pronounced blessed, suffering with Him, reigning with Him, His willing that we should be where He is, the blessedness and holiness of those who have part in the first resurrection - all, all by which Christ has spiritually touched the springs of hope in the soul, is withered in this system to circumstantial and official differences - unessential - the author does not say none. The best answer is: - The whole New Testament from the gift of the Holy Ghost (even much of it before) is occupied about them, to act on our hearts by them, save about three passages where the eternal state is mentioned, namely, a passage in 1 Corinthians 15, "God shall be all in all"; 2 Peter 3; Revelation 21: 1-8 That the millennial saints will have to look for a new heaven, and a new earth, is true; and evidently it is to the exclusion of our proper hopes by this that the author's statements tend. It yet remains to be proved, that there will be no difference then. There are very strong passages to shew there will: but into this I do not enter. But even when the author says "So will they," on what does he found this in Scripture? It seems to me an evil thing, when God has not been pleased to unfold to us the state of soul of the saints then (and He has not) to use our apprehensions of them, even supposing they are just, as a peremptory argument to establish a system whose object is to reduce our feelings and blessings to the level of theirs, and so destroy the influence of the special hopes God has given us.

As to the man-child, supposing there is an allusion to the manner of bringing a people into heavenly glory, and another people into earthly glory, how does this prove that the difference is merely circumstantial? I should rather say the resemblance was circumstantial. Nobody denies that figures of the Old are used in the New, though greatly changed. It is the use of this to destroy the difference in the counsels of God which is so objectionable. Corresponding in figurative circumstances is not denied to a certain extent, though only a shadow, and not the very image. But is that only a circumstantial difference? Aaron's family had an everlasting priesthood; they went into the holy place, not without blood; they had a priesthood of Urim and Thummim; but suppose I were to conclude from all this, that the difference between Christ's priesthood and this was merely circumstantial and official? This is what the author is doing. Because the circumstances are figuratively the same, "the language, types, and symbols," he concludes that there is a circumstantial difference and an essential identity. Would not any reasonable person conclude that there was a circumstantial assimilation, and a real difference, essential as to the state of things, though life might be in all? And the truth is, that in the strict use of the word essential, the differences are essential. An essential quality is that without which a thing would not be what it is; and heaven cannot be heaven if it is earth, nor earth earth if it be heaven. As to Israel's heavenly and glorified priesthood, we have already seen on what it rests. And why Israel's? Are the Gentiles to have none in that day?

229 As to the note on the Greek, hosios, the word is used for favour, benignity, gracious goodwill. It is this word is used in the expressions, "His mercy endureth for ever"; "forsake their own mercy"; "I will sing of the mercies of the Lord for ever," Psalm 89. It is interesting here, because it is the same word used in the singular in verse 19: "Thou spakest in vision to [query if it should not be 'of' or 'about,' as in the title of Psalm 72] thy holy one," where the word is different from verse 18, the Holy One. The same word is used in the sure mercies of David; Isaiah 55: 3. The reading is more doubtful. I am disposed to think the received reading right, that is hosios. The God of mercy or favour, as in Jonah 2: 9, and Psalm 144: 2: compare Psalm 62: 12, for the spirit of the passage we are speaking of. The whole tenor of their song savours very much of the Old Testament, for the Lamb's wrath is of the same character. The reader may with a concordance search out the passages where mercy and truth are used together in the Psalms. Mercy is always the same word. But as to the reading, these references confirm the conviction that it is hosios. Still there is not quite the certainty which the author presents in the note. The very great majority of MSS read hagios, and one of the three ancient. I suppose the other two read hosios, though they are not actually cited in the books I can refer to. C contains this passage; Griesbach gives it as a questionable reading, but the evidence not such as to induce him to change the text. I would add that in Psalm 43 an "ungodly nation" is a nation "not chased"; not having this character of grace.

230 "Clothed in fine linen." All that is said about this, Greek and Hebrew, is mere confusion. Properly speaking, the Hebrew word 'bad' (which means originally separated in parts, or to be alone) signifies thread, and then linen. This, being white, may often be used for purity. The Hebrew shesh means properly white, and thus is used for linen sometimes, if it be not rather cotton.* It is used for white marble, Canticles 5: 15; Esther 1: 6. And in Exodus 39: 28 we have linen breeches of fine twined linen, that is, breeches of bad or shesh, thus wholly subverting the alleged distinction as in the intention of Scripture. This was for Aaron and for his sons. For which dispensation here bad was of shesh. If we refer to Ezekiel 27: 7-16, we shall find that "buz" (from which probably Bussinos*) came from Syria, and shesh from Egypt The shesh was used for sails, and buz for what was costly. Shesh being from Egypt makes plain its use in the tabernacle, where, observe, it was used for the outward court as much as for Aaron's robes, as his and his sons' robes were made of bad as of shesh, yea, of bad of shesh. I apprehend that it is more likely Bussinos comes from buz, and not from shesh. In Leviticus 6: 10 (Heb. 3) we have the breeches of bad, chapter 16: 4, and so Exodus 28: 42, the same word is used, we know that they were made of shesh. Further, in Ezekiel 9, Daniel 10, we have it used for an angelic manifestation as man. So here the angels are clothed with linen. And how is it applied in Ezekiel and Daniel to this dispensation?

{*It appears that by recent microscopic examinations it has been ascertained (at least what has been found in Egypt) to be linen.}

As to Bussos,* it is vain to say "it belongs to the next dispensation when seen," etc. For it is used in two passages as far as I can discover in the New Testament: Revelation 19: 8, 14, and chap. 18: 12, 16. Bussos is used in Luke 16: 19. In Revelation 19: 8 and 14 it is used for the armies that followed Christ. But then its use is to be proved for this; and there is no other passage to prove it by, unless passages where it cannot have this signification, as Revelation 18, where it is used of Babylon, where, it is hardly, I suppose, used for beauty and excellency of character (in Hebrew, shesh); and in Luke 16: 19, an analogous word is used for the clothing of the rich man who went to hell.

{*Bussinos (and Bussos, Greek), are used for "fine linen" in Luke 16: 19; Rev. 18: 12, 16; 19: 8, 14.

231 Further, Bussinos is used for the Hebrew buz in 1 Chronicles 15: 27; byssus for bad (said to mean linon) in the same verse fine linen; and for shesh in Genesis 41: 42. Though in the Pentateuch it is used for shesh. The result of the examination, therefore, sustains in no way the statements of the author.

The conclusion from chapter 16: 7 is curious. The scripture says, taking the reading proposed as the right one, the altar said; and then it is assumed that it was the souls spoken of before, and that shews that they were still in their disembodied state! Well, I should think it was the altar if Scripture says so, and not the souls. If it implies anything, it implies that they were gone. But it implies nothing about them, that I see. The altar, which had witnessed all the blood of these sacrifices for Christ, bore witness of the justice of the judgment that fell on their persecutors. Conclusions thus drawn are indeed easy to arrive at.

The note on the throne of the beast is almost equally without force. The king of Babylon says that he will set his throne above the stars of God, and that he will sit, at Jerusalem: but why that makes Jerusalem the throne of the beast, it would be hard to tell.

As to the note on the kings of the East, it will come under Babylon; only I remark that what is given as "I think," in the note is stated with certainty in the text (page 227). I will only say in passing that Isaiah 13 being the day of the Lord, the saints must be gathered before. But the author is mistaken, I have no doubt, in his division of Isaiah 13, and in his use of "day of the Lord": but this I reserve for the discussion of Babylon.

As to the note on Armageddon (see Judges 5: 19), I have touched on it already. They are gathered to the battle, and they are gathered to Armageddon, which is a symbolic name. There is no such place mentioned in Scripture. I apprehend it is so of Jehoshaphat. I also dissent from the interpretation of Daniel 11. However I once thought myself that the passage did relate to Antichrist, but I believe it to be the king of the North who is spoken of.

232 The use of the Greek translated "the habitable earth" for the Roman world, we have seen is entirely unproved. I see no reason at all to think it is. It is very much oftener used in another sense; but all these uncertain points are necessary to the author's system, because this is his counter gathering against the Eastern kings. If they fall, his system falls: but they are wholly unproved.

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

J. N. Darby.

<08001E> File section  8.

CHAPTERS 17, 18

We now arrive at a most important subject - one which has as much carried away the readers' minds with it as anything else, and has more characterised the system in those who are attached to it. I believe it entirely wrong, and I proceed to examine it with the reader, and give him the result of my own enquiry into the validity of the statements made. And here I must begin with a remark to set things in their true light. No one doubts the influence and progress of the commercial principle. "These and other connected principles have marked a character so distinctive upon the present period, as to be recognised even by those who have never thought of reading these things in the light of the testimony of God." This then is not the question.

I need not here say that for years I have been convinced and have taught that this commercial principle tends to the building up of Babylon, and enters into the scheme of Satan as an element in its structure; because its prevalence is declared here to be known of all as characterising our epoch, although unspiritual men, of course, do not judge its nature. Still, I believe that the author's view of it just ministers to Satan's object in this. And for this reason. There is a certain working suited to the passions and lusts of men such as they naturally are; another of positive deceit and influence over their souls - the more immediate and positive power of Satan. He occupies men with the former, to which they are naturally prone, and which has no apparent evil, which connects itself with social improvement, prosperity, employment of the poor even, and the progress of peaceful civilisation, in order that behind this, and by leading men to sacrifice everything to this, he may exercise over man and advance the other influence by which he may not only completely withdraw these from being accessible to the testimony of God, but thereon establish his own direct and complete authority. His object then is to occupy men entirely with the commercial part, that they may not mind the other which he is introducing behind it.

233 To this end the statements of the author directly minister. He declares the religious evil, which really is leading to apostasy and giving up of God, to be comparatively immaterial - evil perhaps, but nothing comparatively - the grand affair is commerce. Satan has raised a blind, to carry on his plans behind it. And the author says, Look at the blind, look at the blind, that is what Satan is raising, that is his grand object, and thus lead's men's thoughts away from what is. He is raising the blind, but as a blind. And the way the author has turned attention to it, and from the other, has only served his purpose. What is the fact? What has the commercial prosperity of these countries been identified with, and helped on? Religious apostasy. Because of that men have acquiesced in the renunciation of all principle. The nation has given up its public outward testimony and protest against Satan's power and lie against Christ's mediatorial glory, and, in helping that on elsewhere, has done much more than that - has relinquished, as a nation, the public profession of the truth itself.

Upon this point I believe the author's system to be as bad, as false, and as mischievous as it possibly can be - a positive help to evil. Let us now examine its exactness.

We find the usual mass of contradiction. In page 241, I find that these principles "have marked a character so distinctive upon the present period" that irreligious men recognise it. In page 251, "The leavening process is proceeding so secretly, that even they who are expecting something to arise, are expecting anything except the right." What they are expecting the author mentions "to shew how utterly unconscious men are of the real nature of the system which is silently being prepared."

I do not in the least admit the alleged order of chapters 13 and 17; nor that one ends where the other begins. One is more generally descriptive, and professes so to be, and the other more historical, giving the beast his own place during the last three years and a half. But there is no sign (as the author has given no proof) of chapter 17 historically giving what precedes chapter 13. His own system is the only proof, as of so many other things. All through the book it is the proof, instead of being proved.

234 Babylon having just been destroyed, one of the seven angels calls the prophet to give him a description of it, and thereon necessarily describes the beast on which she rode. It is only so far historical as history is necessary to its description. This may take in events preceding the last three years and a half in the general description, but does not the least exclude these, but the contrary. The beast ascends out of the bottomless pit, is the direct instrument of evil and Satan's power, and it is then he is wondered at. In a word, the chapter clearly enters into what he is, and the conduct of the horns, right on to the close, even to the war with the Lamb: only it is given as descriptive of what he is, and not as history.

If the seven heads and ten horns are emblems of concentrated authority over the whole Roman earth, the latter receive power one hour with the beast. So that it is clear, the whole period of the beast till the end is descriptively given. And it would indeed be strange, that the angel should declare the mystery of the beast that carried the woman, and leave out all the most important part of its history and conduct. But he does not, but goes on to its war with the Lamb, as well as its destruction of the woman. So that the division of the author, his whole view and system of the chapter, is fundamentally wrong.

Further, it is never said that he holds his authority from and with another. The Holy Ghost could not say so, because, previous at any rate to the last three years and a half, power is from God. She had got on the beast, and sat. there; but it is never said he holds his authority of her, nor anything like it.

Next, it is not said that the woman rides Antichrist.* That Antichrist wields the power of the beast, in its last form, I believe, as verse 11: that he may be secularly growing up to this power previously, is probable. But the beast is not Antichrist. The beast is undoubtedly the Roman empire, according to the uniform use of the word, in the prophetic scriptures. When Antichrist is distinctively mentioned, he is a little horn, whose doings characterise and absorb all the power of the beast. There is not one word of what is stated in page 236 in the Scriptures. What is stated of Antichrist distinctively is quite different. He grew up as a little horn behind or after the others. Three of the horns were plucked up by the roots before him. This at least is the power by reason of whose blasphemies the beast is destroyed. The statement of Scripture, that is, is wholly different from the statement of the author. It is practically another revelation which is put before us.

{*The only question here is if Antichrist be the little horn, if it be not rather the last civil chief of the beast.}

235 Further, "the system whereby the truth of God has been discredited" have had nothing at all to do with Babylon in the author's system. Commerce is his Babylon; and what has that to do with the systems against which the saints have previously struggled? what had commerce to do with being sanctified by the name of Christ, or with being thrust into the place of truth? Or how is Romanism leading to commercial greatness? It is the contrary, because the desire of peace for commercial greatness leads to acquiesce in anything, with the principles of Satan himself, so as to let him go on unhindered to have quiet with all.

Further, it is assumed that the ten horns include the Eastern and Western Roman empires. This is nowhere proved, ever. The kings of the North and South in Daniel 11 present a decided obstacle to this interpretation, because they attack Antichrist, instead of giving him their power, and they include the greatest part of the Eastern Roman empire.

When we read that such a system "must be constructed on principles wide as the heart of man, and therefore that all, whatever their creed, etc., are in danger," etc., this is reasoning on what it must be, instead of learning what it is. It is a fact, that the woman sits by* many waters. Her association, her connection is with them, of course to seduce them if she can. She has to do with peoples. But, while the fact is stated, the how is not to be reasoned out, but learned from the word. Now I learn from this chapter, that she is the source and mother of idolatry, and the earth's idols. For no one can doubt that this is the meaning of abominations. This was her real, and to the eye of faith, her plain character. It was written on her forehead, though it was a mystery. That commerce ministers to pride and religious indifference, I do not doubt, and, enlarging its desire, runs after that which God has not given at home, and is thus called fornication, is true. And that this will be found prevalent I doubt not, as in Tyre of old. Still, what God has written upon the forehead of this mysterious woman is idolatries. That is her character. Nor indeed is there any great mystery in men loving riches, and seeking them by commerce. That may assume unusual influence now, but it is no mystery. It has existed at Tyre, Carthage, Venice, Genoa, Holland, and elsewhere, as a supreme system. Further, it is hard to say how commerce was found to be drunken with the blood of the saints, and of the witnesses of Jesus. That commerce may help to bring in the system that will be so, perhaps more than ever, I do not doubt. But it is not the commercial system that has itself got drunk with blood.

{*I suppose that the use of "by" for "upon," which I borrow from the remark of another, will be admitted to be just. I attach, however, no importance to it, as to my present subject. It is not the same structure as upon the beast. It is locality at, or by, or near, not on anything, save as we might say London is on the Thames.}

236 I believe the complete development of this system is future; but I could not say altogether future, because she is rightful inheritress of those who have shed all the blood of saints on the earth. Jerusalem, in like manner, was guilty in a new and unusual way, but it was but the filling up the measure of their fathers.

If the mountains be taken as symbols of seats of authority, there is not a word to shew that they are systems, that is, that systems have this power. Moreover, this is the period, according to the author, when the dragon, not the beast, has power. It is at the close of this period that the dragon gives him his throne. The beast therefore ought not to have the heads at all. The complete possession ought not to be in him on any ground. It is most inconsistent to put it in him and the woman together; but at any rate it ought not to be in him, but the dragon. The crowns were on the dragon's head. Nor do I see how the Roman emperors did not possess supreme authority in all its extent. They were generals, tribunes, and pontiffs, and consuls even. Army, people, priesthood, and state authority were vested in them.

Besides, the whole statement is lame. We have only six systems given us, stretching to the utmost, and one of them is the woman herself. The commercial system is to rule, "the supremacy of commercial wealth" (page 242.) But this commercial system is one of the seven heads or mountains which the commercial system is to rule. But the truth is, the statement makes confusion of the whole symbol. The commercial system governs the beast (Antichrist, according to the author), and this becomes the executive of its power. This I can understand: but then he cannot wield it as one of his own heads; he cannot serve and govern it at the same time. Commerce controls him, and how then has he the control of commerce as an influence? And where is it proved that religion will be subservient to commerce?

237 As to the application of Zechariah 5: 5, there is not the semblance of the passage being applied to it, or applicable. The prophet is prophesying about Jews and Jerusalem, and the temple, and Zerubbabel, and the candlestick, and the two olive trees. And he turns and sees the contrast of all this in the judgment of the wicked. What this has to do with England's commerce, it would be hard to tell. At least some proof should be given when the subject of the prophecy is entirely different. I have no doubt it applies to the immorality of the Jews, and the hypocritical outward form. The former is judged; the latter is put in its own real place, Babylon, or at least the land of Shinar. I apprehend "this is their resemblance" should be "this is their iniquity." But at least its application to a matter wholly foreign to the prophecy ought to be shewn.

As to the restoration of the unity of the Roman empire, in general it is admitted; at any rate what is Roman exclusively, and was not Grecian. Because the fact of the destruction of all the parts of the image by the blow on the feet supposes rather the existence, in their own national character, of certain countries which yet formed part of the Roman empire taken in its whole extent. How far they may support the king, at any rate for awhile, I do not say; but they seem to exist as distinct powers. But how, if the unity of the Roman empire has been so shattered that it is wonderful it should be restored, can it be said that the progress of human greatness in these empires has been unhindered* from the days of Nimrod?

{*See page 157.}

Nor do I the least see the control of the religious by the civil power, in the Roman earth: out of it I do most decidedly, but just the contrary within it. Popery is re-assuming its control of the civil power, though in a gentler, more subtle way as yet; while Protestantism is more completely subject to it than ever, viewed as national churches. What is the fact?

In England, Protestantism completely subjected, and Popery rising into influence and power; in Sardinia, a monastery having received the daughter of a foreign ambassador, the king avowed his inability to deliver her, because of the independence of the church, and Holland accepted the excuse; in Prussia, the Protestants modelled by the king as his army; in Scotland the same thing as to national Protestants; Protestant bishopricks struck off in Ireland; the Pope's nuncio having precedence of all ambassadors in the courts of Europe; Spain, which had thrown off the control of the Pope, subjected to it again, and no other religion allowed in the country: in a word, the entire prostration of Protestantism under the civil authority, and the entire independence and growing influence of Popery - these are the evident facts of the day. Where the Greek Church exists in Russia, the same subjection exists, but the emperor will have nothing else.

238 And I repeat, in answer to page 242, that, as the facts are historically mis-stated, so Scripture does not note these things as characterising Babylon in the time of the end. To faith, the mystery of Babylon (great and blinding as the evil influence of commerce may be, which I fully believe) - to faith, I say, the character of Babylon is, the mother of harlots and abominations of the earth; and no student of Scripture is ignorant what abominations mean. The statement of the writer is wholly contrary to the positive express statement of Scripture. No one denies the commercial system exists, nor its widespread influence; but it is not that by which God characterises Babylon, though it may be that by which the devil blinds man to her character; a blindness which I believe the author's statements help on in this respect.

Next, his historical statements are all wrong. To say that the influence of Tyre, Carthage, or Venice, was not felt beyond their own immediate sphere is to deny all history. Every one knows that Tyre and Carthage, though overthrown by military power, did exercise the widest influence over nations; though God subjected it to royal or military power at that time, and did not allow commercial power to get the upper hand. Though in the case of Carthage, a real commercial empire, for a good while it balanced Rome, and was within a very little of subduing it; but God willed it otherwise. But on the other hand, any one the least acquainted with history knows that the commercial municipal liberty of the Italian republics, connected with the breaking up of feudal power by the Crusades, Venice being with Genoa ultimately the representative of this commercial influence, changed (however silently) the whole state and condition of Europe, and was the root of the modern system. The discovery of the high sea road to India, and of America, and other circumstances, took that influence away from Venice, but merely developed the whole system of which Venice with other cities had sown the seeds.

239 Further, when the author says that the Chaldean empire was not commercial, he is entirely wrong. Babylon was the grand emporium of commerce. In the East it competed, or more than competed, with Tyre. This is the more important to be remarked, because it is on this complete mistake that the author has founded many of his arguments to shew that the Babylon of the Old Testament must be the Babylon to come.*

{*When the author says (p. 243), "the maritime discovery of Velasquez in the East," I suppose he means Vasco de Gama, the Portuguese admiral, who first doubled the Cape of Good Hope, and sailed to India. I am not aware of any other Velasquez than a Spanish painter: but I am not well read on these subjects. There is another mistake more important in the tract on Zechariah 14, because it is one of a class of facts used to prove that Western Europe is spreading its constitutional principles over the whole Roman empire, England and France taking the lead. There are cited as witness, "the recent measures of the English and French governments as to Palestine," -  and "the operations of the English and French forces against the Egyptian viceroy." The fact is, that there were operations of England and Austria, with the concurrence of Russia, to destroy French influence in the Levant, which was becoming paramount through the instrumentality of the Egyptian viceroy. I have been told that the note is the editor's, not Mr. N.'s: of this I do not pretend to judge, as it passes under his name.}

Indeed, the statement of the declension of monarchical power is quite a wrong one. The monarchical power in Europe grew up out of a system of nobility founded on war, namely, the feudal system. The king never began to lean upon his nobles, but to get rid of them and put them down; and succeeded everywhere, unless partially in England, and in Poland - perhaps I may add, partially in Hungary. Elsewhere they became courtiers or nothing. The crown absorbed all, save the power of Rome, which was itself curtailed as royal authority made progress. The democratic principle then grew up, and the French revolution, and the subversion of the ancient imperial royal system by Napoleon was the consequence, the ecclesiastical system falling with it. Since then, the constitutional system of popular monarchies having grown up, the ecclesiastical system recovered its influence by being the needed stay of the crown against the popular will, as may be seen in Ireland, Spain, and France; the crown holding the balance, and using the people or human will against the church, and the church against popular will, and seeking to keep all quiet by occupying the people's minds with commercial interests and prosperity.

240 Protestantism, save so far as it approaches Popery, is incompetent to act on and lead the masses, and therefore is comparatively useless to governments. It values truth too much, and that is of no use to govern any with save those who love it. Popery, therefore, is what governments cultivate. And by encouraging commerce and filling people with commercial prosperity, principle becomes immaterial, and latitudinarianism leaves the field to popish influences and popish activity. Christians must be a separate people. The principle of dissent, which chimes in with the democratic principle, does not with the government, and will only have public power from a mixture of religious truth with human will, which can never go very far in the long run.

Hence Popery is in every way in the ascendant while the government can hold the ascendant. But its success will ruin it, and I doubt not that the popular unity which commercial enterprise will produce, and by which national feeling is necessarily so far destroyed, will help on what democracy will ultimately demand, and indeed is demanding where ripened, and which political circumstances will render necessary - the establishment of a centre of union, and this will be found in the little horn. The consequence of this will be a subversion of all the peaceable system, and military energies and conflicts, which God will terminate by judgment. All this future every one will judge of according to the light given to him. As to the present facts to which I have referred, nothing is wanting but acquaintance with what is going on to recognise the truth of what I have said. That commerce plays a great role in this, I fully believe: men's hearts being occupied with it, that the actors on Satan's part may have leisure to do their work behind it, even more than by it. But whatever appears to man's eye and fills its horizon, to faith the name on Babylon's forehead is "Mother of abominations"; on the beast's, "Blasphemy." Look at Ireland, and you will see plainly what is doing.

241 As a fact, though I believe she is in the front for the maturing of the principles which are acting in evil on the world, France is quite behind all other nations in point of the commercial system.

Germany, Belgium, nay, even Russia, have the start of her. Instead of communicating it, she is with difficulty learning it. She is behind every power in railroads, with the exception of Spain. It is Germany, not France, which competes commercially with England. She cannot even colonise conquered Algeria. So that if commerce be the prevailing system, she is not the artery of it. But then the balance of Popery and infidelity or popular will is the constant unceasing work of the State, and the whole energy and sagacity of her humanly wise king is employed to hold the balance, and to try and turn her attention to commercial prosperity in order to quiet her. Anyone who has paid the least attention to the University question there, and the recent affairs of the Jesuits there and elsewhere, cannot hesitate on this.*

{*What is it France has been furthering at Tahiti, in the Levant, at Jerusalem, at Babylon, in New Zealand? In the East every Catholic as such has by treaty the rights of a Frenchman. If any one turns Catholic, he is treated as such. The French consul is made bishop of Babylon.}

In fine, the blinding of commercial wealth I fully own; but it is blinding to something else which Satan is working out, and which will be judged. Man's lusts are in the one, and so far Satan's power; but Satan's proper work is in the other to alienate men from God, and raise them up against Him. The delusive power of Satan is religious power, open blasphemous rebellion his last effort. See 2 Thessalonians 2 also as to this, and Revelation 13: 12, seq.

The Reformation, while bringing in blessed and fundamental and saving truth, by the marvellous providence of God, succeeded with nations, because Popery had enthralled them, and, secure in its empire, had imposed a burden which all groaned under, and which, moreover, was accompanied by conduct which was below the standard of the natural conscience, and the common comforts and well-being of society. The well known sale of indulgences gave the last insult to common conscience, and God, whose time was come, sent forth His truth in power. But where is this now? It is a national system to defend, not a truth which acts on conscience. Popery has mended its manners where it is seen; while Protestantism is manifested by churchism or rationalism everywhere - dares not or cannot act on its own truths. That grace may do this in detail, I do not doubt; but I here speak of the public state of things. The energy of truth produces dissent in Protestantism now, not Protestantism in contrast with Romanism; and Protestantism is in vain seeking unity by seeking not to push the truth too far, or to bury it altogether.

242 The system is to be (page 245) a ruling system. But it is precisely a morally or rather immorally influential system, which is what the author says it is not. For what is the meaning of the kings of the earth committing fornication with her, and the inhabitants of the earth being made drunk with the wine of her fornication, if it be not subserviency by immoral influence? If ever anything described the influence of Popery, it is "a system that has used kings, and made them subservient to its will." I do not mean here that ancient Popery was the full accomplishment of this prophecy, but merely to enquire into the nature of the influence spoken of. It is just the description of Popery. And I do think a man must have a bold pen to say, in the face of history, that it signally failed.* The influence then described is moral influence, a cup given to drink.

{*For an example of this signal failure the reader may consult the note on page 174 of the "Thoughts."}

But, further, it is not said that the horns were "in willing and complete subjection." It is only said that the kings of the earth committed fornication with her, and then at last the ten horns hate her - the inhabitants of the earth are made drunk. She rides the beast, not the ten horns; that is, the body of the empire is her seat; and she is carried by it, as a whole: but that is all. The inhabitants of the earth are drunk with the wine of her fornication, and the cup was filled with abominations, that is, idols. She was drunk with the blood of the saints. What has the commercial system to do with the blood of the saints? And if this be so, how is it that a system which has the fulness of God's own truth in it (page 251) will be fostered and protected as well as any other? No doubt commerce by itself (though if it reached it, it might spoil it) would let it alone, and despise it. But it cannot be "drunk with the blood of the saints," and to protect and foster the fulness of God's own truth in its proper sphere, no question of "what is truth" being allowed to disturb the harmony.

243 I have already remarked on the quiet application of Zechariah 5: 4, which we find again here used as a self-evident thing. And, further, we have now the literal city Babylon identified with it as its centre, the next chapter describing the outward circumstances of this great city. Here the system and the city are confounded. It supposes the whole of the ancient Roman empire still divided into kingdoms, under the absolute control, not only of the influences of commerce, which would not be very difficult to suppose, but of a positive localised power situate in Babylon. Not merely commerce still, for that would only be a morally influential system, but a local power connected with commerce established at Babylon, to which the ten horns are to be in complete subjection. It is a half popular, half monarchic, commercial system, as definite and palpable as Popery or Mohammedanism (pages 249, 251); but to which monarchs and people are to be subject. But if it be thus an independent governing power, half monarchic, who is the monarch? Because it is not merely the influence of a system. There is a localised headship of commercial government at Babylon which controls the Roman world. Who is the semi-monarch of it? Or is it a predominant Exchange at Babylon on the Euphrates, which is the mother of abominations, which is drunk with the blood of the saints?

And Zechariah 5, which shuts up their wickedness in an ephah with a talent of lead on its mouth, and transports it to the land of Shinar, is the rising up of this immense and glorious system to the height of its supremacy, to govern all the earth. "The land of Shinar, whence civilisation first proceeded, is the place to which it will again return." Civilisation then is the commercial system, as indeed civilisation and commerce go together. But then we are told (page 242) that commerce was not found in the Chaldean empire, nor the early native monarchy of Nimrod.* How then did it proceed from Shinar? It is a little too strong, finally, to accommodate the expression of "the mystery of iniquity" to modern commerce. It may serve, however, to recall our thoughts to the passage from which it is drawn, where certainly it was not commerce as such, nor the influence of a commercial system (save as all worldliness ministers to evil) that the apostle shewed had begun in the church. What he there speaks of, however, which it is very important to remember, was the thing which was to continue, grow up, and result in Antichrist when the restraint was taken off. There was a system then, which had begun to work in the church, which was to result in the apostasy and the manifestation of the man of sin, but which certainly was not a system of commercial supremacy. The scripture speaks everywhere of quite other things as the leaven of evil.

{*See another contradiction on the same point in page 254.}

244 It is not even true that the lid of the ephah was lifted up for the servant of God, or that the ephah had any lid. All this is the play of the author's imagination. There is nothing of it in the chapter. The ephah and woman are shewn; and a talent of lead, which had been lifted up, is cast upon the mouth, and the whole carried off.

We have seen what an entire contradiction the beginning of page 253 is to the end of page 241. And I can only add, that while commerce will be found in Babylon, Babylon is never the name given by God to a commercial system. The statement is wholly unfounded. The imagination of the author has raised up a system, which is found nowhere in the word; and then he has chosen to say, God has named it Babylon, which He has never done at all. If God has so named it, I ask, where?

It is never said that Antichrist espouses it. The beast may be governed by it, whatever it be, but that is not espousing it. Nor is Antichrist spoken of. When the eighth beast is brought in, it is as destroying it. The kings of the earth commit fornication with it, but are not said to espouse it as a system. Nor is his being ridden by her said to be a step to power, nor very like it either. Nor is being ridden by anything very like espousing it, so as to get on to supreme power. Antichrist's* power is set up in destroying it.

{*Rather, the beast's power.}

Here too we may remark that "Roman" is very conveniently omitted after "prophetic" earth. The beast is the Roman earth, the ten kingdoms the self-same ten horned beast as before; but the prophetic is no longer the Roman earth. The reader must remark here that the heads of the beast are entirely different, according to the author, from the seven kings. If they are the same, all his system falls, because he makes the seven heads the systems actually existing; whereas five of the kings are fallen (the woman's sitting on seven mountains being no local allusion to a seat of authority, as elsewhere interpreted even by the author, but these same systems).

245 The seven kings are merely to direct our attention to the various forms of executive government of the prophetic earth. First, Nimrod. Then "Theocracy - the monarch was independent of, and uncontrolled by those he governed," etc. But why the monarch? They had rejected the theocracy when they asked for a king. "They have not rejected thee (says God to Samuel), they have rejected me, when I was their king." The judges and priesthood time was that of the theocracy. Though surely it is a very strange thing to introduce theocracy as an executive form of government in the prophetic earth, when it is a history of Babylon and the beast. But if you do, you cannot speak of the monarch as being this, for the reason I have given above. Nor indeed is the description here given of the Jewish royalty very like Deuteronomy 17. But if the monarch be admitted as theocratic government, certainly the judges must; and you have two forms here. Nebuchadnezzar, etc., follow. Nimrod, theocracy, Nebuchadnezzar, Persia, Greece, Caesars, six; constitutional monarchy,* seven, and Antichrist eight, who is of the seven.

{*These are the horns, however; though the whole is rather vague. For what sort of king was between the Caesars and constitutional monarchy, which has come, and is "at this present hour"? I suppose there was some sort of government. Supposing I should claim a place for feudal government, which certainly has held as conspicuous a place, and exercised as much influence in the prophetic earth, as others mentioned here?}

This subject, of course, leaves ample room for conjecture. It has been generally supposed that the seven kings had reference to the beast whose description is given in the chapter. But supposing with the author* that they do not, why are these selected from those "which have existed, or shall exist, in the prophetic earth"? What principle is followed here? During the time of Nimrod and the theocracy there was no prophetic earth as it is generally understood. That is, the term is generally applied to the scope of Daniel's prophecies - the image, for example: otherwise we have no limits to prophetic earth. All parts of the earth are mentioned in prophecy. But is "existing in the prophetic earth" applicable to geographical limits, when no prophecy had distinguished them at all, and when the subject of scriptural statement was quite different? The first two never come into the accounts of the prophetic earth. It was formed and begun by the setting aside of the second. And if we take whatever has at any time existed in these limits, then we shall clearly have much more than seven, as the Roman republic, the judges, etc. Further, the ten kings do not gladly own him as their lord numerically, for three are rooted up.

{*The beast is wholly set aside in every sense here, not only as Antichrist, but as the Roman empire. I suppose theocracy was never king in connection with the Roman empire, to say nothing of Nimrod, and Nebuchadnezzar, etc. The reader must judge how far it is reasonable to separate these seven kings from the beast whose description is given.}

246 How is the Babylonish yoke a hard yoke upon them? In page 249 their subjection was as willing as complete, and the kings of the earth mourn and bewail over her destruction. But it is to be remembered that it is not Babylon as a city they destroy (that remains the seat of Antichrist in all its local glory and riches, for it is local Babylon whose riches are described, chapter 18), it is the system. That is, the ten kingdoms and Antichrist destroy commerce and commercial supremacy; and yet Babylon's resources, its palaces, its ships, and its merchandise, will be the sinews of his strength (page 258).

Now mark what is done. They shall hate her (the whore, Babylon) and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. This means that Antichrist will preserve the city and all its wealth, ships, etc., as the sinews of his resources; only the ten kingdoms will not submit to commercial supremacy any longer. Is there really any sense in such an interpretation? Yet it is the very heart and nucleus of the author's system. This woman thus dealt with is "the sinews of his strength, and the adornment of his glory." It is by his and their treating her, as in verse 16, that she becomes so. The woman (that is, the city) is not the city when she is destroyed at all; she is the system.

If Popery were put down as a system, her resources would not continue, though the city where the chief is seated would subsist still. So here, and much more being wealth itself, if commerce be put down as a system, its flesh eaten, and it burnt with fire, how then do the resources and glory continue, and all its wealth and greatness?

247 When it is said that this is the system by which Antichrist rises into glory, I beg the reader to remember, that however worldly lusts may make men indifferent to the growth of evil, we know that it is another thing which was to grow up, and, being at last unrestrained, to produce apostasy and the wicked one. We know that what rose up as itself the source and leaven of this was not commercial supremacy - far from it. The author says, "it is not an ecclesiastical system - on the contrary, it is wholly secular."

Now I do not believe its proper description is exactly ecclesiastical, but rather idolatrous, though that be ever identified with what is ecclesiastical. But what is the proof that it is secular? It is the merchandise of chapter 18. But this, according to the author, is the city, not the system. (See note to page 258.) There is not one word which states merchandise to have anything to do with Babylon in the chapter which speaks of the system, but, on the contrary, decidedly other things; nor anywhere in connection with her, but in the chapter in which it is said she is described as existing as a city after the system is wholly destroyed. It is not merely that she keeps these things. They are never said of her in any other way or at any other time than when she is merely a city: they characterise her, when as a system she is desolate and burnt with fire. They are never mentioned when she has dominion. And again, is it with her, Babylon, the city, that the mourning kings have committed fornication? If so, how is it with the system, for that had been destroyed long before? And it is evident that chapter 18: 9 is the same as chapter 17: 2, be it city or system:* as it is also certain that chapter 18 is a very strange description of a person, or state of things, or city, which has been treated as chapter 17: 16 describes.

{*That is, that the attempt to distinguish the chapters into system and city is a pure fiction of the author's.}

When the author says (page 259), "fornication, deliciousness, etc., as much attach to it under the lordship of Antichrist," he only exposes the absurdity of the whole system. It is with her the kings of the earth have committed fornication. Do they continue to do so with herself after they have made her desolate, and burnt her with fire? The kings of the earth have done this. It is not the wickedness which was committed in the city, but with it. It is in vain to slip out of this by saying "attach to it." But the ten horns have burnt with fire her with whom the kings of the earth did so. In page 260 the author seeks to divert the attention from Popery (though it be to be resisted) to this commercial system as the grand thing. This is the grand evil of all his theory. It directly diverts the attention from that by which Satan is morally working. I recognise the progress of commerce, its influence, its latitudinarianism, the leading part it is taking in the world's history. But in Satan's history it is otherwise, save as an instrument. His weapons are more deadly, more his own (though he may use men's lusts to make them careless about them); but this statement is just ministering to his end. Indeed, from what I have said on chapter 13 as to Antichrist, it is plain all this prosperity and gladness do not exist in his time. It is a mere drama of the author, while the true Satanic character of evil is again overlooked in the second two-horned beast.

248 As to the application of Zechariah, I have already spoken of it. That the stork of strong and rapid flight means the progress of commercial principles from west to east, those must believe who think it proved when they have read the chapter. Nothing here is adduced to prove it. Again, we have it stated to be secretly preparing, though this is hard to understand when (as we have seen) it marks distinctively the present period.

Finally, the description given in chapter 17 of the woman (when, according to the author, she is supreme in commercial supremacy) has not one word about commerce, but she is stamped by God with decidedly another character. When as a commercial system she has been made desolate and burnt with fire, then, and then only, being a city under Antichrist, she is spoken of as full of merchandise, namely, in chapter 18, when, according to the author, the commercial system has been subverted. So that it is the description of the city when the commercial system has been subverted which alone proves, or can be adduced to prove, that she is a commercial system.

CHAPTER 18

Before I make any general observations, I go on to this chapter. The goodly mantle of Shinar is passed over as easily as possible with "I do not esteem," and put aside because it is a positive and plain proof that commerce did distinguish that country, so as to give a name to the most renowned articles from the earliest period. It is essential to the author to get rid of this, or some of his main arguments fail.

249 Nothing is more remarkable than the way the author, having given an opinion, afterwards cites it as a proved general rule. Thus we are told "it would be strange if Babylon were to be excepted from the general rule as to the renovation of the East." What general rule? Where is it proved? The author has said so: that is all. It is his system.

His very facts are all wrong. Egypt is not rising by the aid of Western Europe. She was disposed to rise, and France would have helped her; but England put her down. The Lord has said she shall never rise, but be the basest of kingdoms. That these Eastern nations will be upon the scene again, we all believe; but that is all Scripture says. "The like" of what "may be said of Edom, Tyre, Damascus, and the other cities of Syria"?

That commerce will do what it can there, I believe. It has attempted it already, and God confounded them by a whirlwind. But I do not dwell on these probabilities.

It is not said that the king of Babylon "sat," but that he said he would, and ascend above the clouds too, which I suppose he will hardly do. In that passage he pretends to all Christ really is. But the question is, first, whether Babylon is literally his seat; and next, supposing it is, if the system connected with it be true, and if the Babylon of Revelation be it.

First, as to the use of Isaiah 14. The statements of the author subvert themselves. In page 165 note, I read, "But when Babylon's system ceases, and Antichrist arises as the leopard, he at once gilds the scene, and, without destroying the utilities, restores the fascinations of human life."

Here we have this same person making the world a wilderness, and destroying the cities thereof.

That prophecies, based on events of immediate comfort and consolation to the people of God in their trial at the time the prophecy first alludes to, reach out to final objects of God's counsels far beyond the limits of the occasion which gives rise to them, I fully recognise - what Lord Bacon called a germinant prophecy. But to suppose that therefore there was a direct literal application of its terms to the ultimate object is a complete error. It is into this error the author has fallen, as we shall see in many examples in examining this subject.

250 That the king of Babylon is characterised in terms which find their full accomplishment in pride only in Antichrist, I believe. But can we apply the account here given to Antichrist? Clearly not; as the reader will at once see. The king of Babylon, of whom Isaiah 14 disposes, is treated in a wholly opposite manner to Antichrist. And therefore to apply it to him as to a literal king of Babylon is wholly untenable. Antichrist, or the beast whom the author treats as such (and this I do not dispute here), is cast alive with the false prophet into the lake of fire which burneth with fire and brimstone, where Satan is cast afterwards. Whereas in Isaiah 14 the souls of the monarchs in hades are represented as meeting the king of Babylon, and taunting him with the humbling fact that he was become as one of them. As to his body, it was cast out of its grave like an abominable branch, not found in burial with the glory of kings. In a word, though shamefully, the king of Babylon in Isaiah died like another man. That is, he is not the Antichrist king of Babylon whom the author makes him. The application of the passage to a future Babylon and its king literally, is contradicted by the passage itself.

But more than this, the principle of interpretation as to literalism, on which the author goes, is quite wrong too. And this it is very important to remark. I am not denying that these prophecies reach out beyond the temporary circumstances which gave rise to them; I do not doubt they do. But the author's use of them is entirely wrong, and by its abuse makes this interpretation a hindrance to the discovery of the truth, and tends to discredit the use of them for that discovery.

I do not doubt, for example, that these prophecies will be fulfilled as to Israel. But if I can shew that the forced literal interpretation of the rest is clearly wrong, I discredit the plain literal accomplishment of that which is simple, and all is thrown into doubt. If I must take the king of Babylon literally at the end of time, as here described, in order to take the first verses of the chapter so, all becomes impossible. I must spiritualise these verses, or suppose them fulfilled; because the statements as to this king are contradicted positively by what is revealed of the beast's end.

The truth is, in the midst of the immediate subject of a prophet, the Spirit of God launches out to the further and better blessings which God has in His mind; and this we have to distinguish, without saying that all the prophecy, which does not go beyond the present time perhaps in many particulars, applies to the end. It will be said, How can I distinguish? Just as I understand all Scripture, by the teaching of the Spirit of God ("the spiritual man discerneth all things"), and the use of other scriptures.

251 "I saw Satan like lightning fall from heaven." Here the Lord anticipates the whole result of the power of His name, because a few demons were cast out. Some single circumstance gives the key to, and earnest of, God's dealings in power. But that does not make all the details of what awakens the prophetic strain have a literal accomplishment in the final hour of that power.

Now, the "him and his children" with whose judgment the sweeping of Babylon with the besom of destruction is connected, is the king whose end is quite contrary to the end of Antichrist or the beast.

Further, if Babylon receives "its final visitation at the coming of the day of the Lord," it is quite clear that the day of the Lord is used in a sense which does not mean the coming of the Lord Jesus Christ in judgment, but some inferior visitation, inferior as to the instrument. Because, on the author's own shewing (and I agree with him here) the destruction of Babylon takes place under the vials of God's wrath, before the Lamb, King of kings and Lord of lords, comes forth in judgment, nay, before He has received His commission to act (see page 215). So that it is some inferior instrumental visitation which destroys it, and which visitation of terror and judgment is called the day of the Lord.

This order of events is clear, for in Revelation 19 we have the celebration of Babylon's judgment, and then the marriage of the Lamb, and then the Lord comes forth on the white horse, judging and making war.

As to the sun being darkened, and the moon, the author, as we have seen in the previous examination of the book, makes them one single event introducing the Lord. Here they are accompanying signs of the day. In Joel the sun is darkened, and the moon turned to blood, before the day comes; and I suppose, if the sea in the appointed sphere becomes literally as the blood of a dead man, the moon is literally turned into blood too. But then that is before the great and terrible day of the Lord in Joel. I quite agree that the judgment of the day of the Lord has not yet come on the world. Though any signal judgment on a locality is called, anticipatively, the day of the Lord on that place in Scripture.

252 But it remains equally true that, if the final visitation of Babylon be the day of the Lord, the day of the Lord must be before the coming of the Lord; and if Isaiah 2 be this same time, what very serious considerations will arise as to the other events, and the presence of the church on earth during the day or judgment of the Lord! But my conviction is, that the author has misconceived the whole matter, both as to the signs and the day. His system of making the final day of the Lord precede the Lord's coming (for that is the effect of his statement) is clearly unsound.

But let us examine a little Isaiah 13. Now I say it is impossible for an intelligent person to read that chapter and not see that the coming up of the nations against Babylon is the day of the Lord. "They come from a far country, from the end of heaven, even the Lord, and the weapons of his indignation, to destroy the whole land. Howl ye, for the day of the Lord is at hand;* it shall come as a destruction from the Almighty. Therefore," etc. "Behold the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate, and he shall destroy the sinners thereof out of it." And after describing the signs in the heavens, etc., in the day of the Lord's fierce anger, "And it shall be as the chased roe, and as a sheep that no man taketh up. They shall every man turn to his own people, and flee every one into his own land. Every one that is found shall be thrust through," etc. "Their children also shall be dashed to pieces." "Behold, I will stir up the Medes against them." "Their bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children. And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah."

{*Compare here Jeremiah 50: 40-43, where the effects are ascribed to the nation from the North which are ascribed to the day of the Lord. And note, further, the king of Babylon is there when the city is visited, which is not pretended to be true of Antichrist.}

It is quite clear that "the Lord of hosts mustereth the host of the battle." And that the coming up of these nations was the day of the Lord, though I admit that expressions may reach out in general terms (as verse 11) to further facts, as of the king of Babylon. But when Babylon is mentioned here, as quoted by the author, it is spoken of as taken by the Medes.

253 And note here, it is Babylon, not Antichrist, nor the beast. The day of the Lord is on Babylon, in whatever sense, not on the beast nor Antichrist. While further, in chapter 14 they are identified, verse 4, which they are not in the author's system, Antichrist falling at Jehoshaphat, far away from Babylon.

We will now turn to Jeremiah. If we examine Jeremiah 50 and 51 we shall see the very same thing as in Isaiah. The desolation so that none dwell there is directly attributed to the northern nation, verse 3, the full consequences of her fall by them being in view. This is the Lord's vengeance, verse 15 - they flee to their own land, verse 16 - Nebuchadnezzar king of Babylon had broken Israel's bones, verse 17.

And here, in the view of restoration, the Lord reaches out beyond the present mercy. It is just worthy of God, because He consulted His own thoughts in this, verse 20. Battle is in the land (it is the vengeance of the Lord's temple), the weapons of His indignation, as in Isaiah 13: 5. And her day is now come, the time that Jehovah visits her. A sword is upon the Chaldeans. Therefore it shall no more be inhabited for ever, neither shall it be dwelt in from generation to generation, as God overthrew Sodom and Gomorrah, etc.

Behold, a people shall come from the north, and the king of Babylon waxes feeble, anguish took hold of him, and pangs as of a woman in travail. See Jeremiah 51: 31, messengers tell the king of Babylon that his city is taken at one end. Now, how does the author represent the king of Babylon, Antichrist, at this time?" I should regard the gathering at Armageddon as the result of the threatened confederacy (alluding to Jer. 51: 27, 28, etc., see page 234) against Babylon."

"It," the gathering, "will doubtless be the fairest scene of collected glory that the earth had ever witnessed." "What monarch so glorious as that monarch of monarchs?" etc. (page 208). "We can see the hosts of the West and of all the prophetic earth, summoned around their mighty and indignant leader, and resting for a short moment, in all the proud consciousness of hitherto undisputed greatness, at Armageddon." Is this the poor king of Babylon, trembling in his city (see Daniel 5), whose mighty men have forborne to fight? Read only from chapter 51: 27, the verse quoted by the author as the gathering of the latter day against Babylon, and then on to verse 31, and then chapter 50: 41-43, and then again chapter 51: 33-37, where we meet with the unfortunate word Nebuchadnezzar again, and compare it with the passages referred to in the "Thoughts"; and the reader will soon see that the statements of the author, and his application of the passages to the latter day, are a pure fiction of his imagination.

254 Babylon did fall suddenly in the night of Belshazzar's feast. Compare Jeremiah 51: 39-41.

The author's Babylon had long ago been actually taken by the beast, and her system and flesh burned and consumed with fire. Nor had she been guilty of anything against the temple. The same king that had overthrown her system had defiled the temple; but she had done nothing against it. It is not true that Babylon prospered under the change. She attempted revolt, and was dismantled, and gradually decayed till she became a park for wild beasts. At the time of the fall of Babylon the whole imperial order of the world was subverted, and transferred to other hands, and Babylon ceased to be the capital of the earth. The truth is, the "suddenly" does not refer to the destruction, but to the fall. The author says "anything rather than suddenly destroyed." But it is suddenly fallen and destroyed. And if the passage be examined, it will be found that the suddenness is attributed solely to the fall. Literally: "Suddenly has fallen Babylon, and she shall be destroyed," or, prophetically, she has been destroyed.* And so the exactest translations translate it: and so does the Septuagint. Alexander attempted to restore it, and make it the seat of empire, and perished in the attempt.

{*It is from the Hebrew of Jeremiah 51: 8. See also Isaiah 21: 9.}

As to Hillah, I do not doubt that it is on the site of Babylon: and how do they know this? From the ruins and desolation of the place, where lions and serpents dwell. Babylon was forty-eight miles round: a small Arab place is at one corner of its site. Does that make Babylon rebuilt or inhabited? Is it not a proof of the contrary, and of its ruin? Were I to make a bungalow in the yet remaining palaces of Delhi, what would that prove of the great Mogul? Would a Coptic village at Thebes say that the city of the hundred gates was destroyed or not?

255 The insisting on the word "at" Hillah is futile, being evidently meant to designate generally the locality. Anyone who has examined the plans of Babylon which modern researches afford may easily judge of the matter. What was no doubt the ancient palace is two or three miles north of Hillah, up the river. Birs Nimrod is six miles west from the river, on the east of which Hillah is situated. Hillah is not situated between them at all, though within the limits of ancient Babylon. The surface is generally on the west side arid or marshy, and wild beasts render the visits to the ruins dangerous.

On the whole, I conclude that the system attempted to be drawn from Isaiah 13 and Jeremiah 50 and 51 is entirely refuted by the examination of the chapters themselves. That there will be a visitation of the world, which is alluded to in Isaiah 13, and which is not yet accomplished, I do not doubt. The writer's use of the expression "day of the Lord" is most surely quite wrong, and that even on his own shewing, because Babylon is destroyed in the vials, which are the wrath of God, before the Lord rises up from the Father's throne to execute judgment.

Next, as to the Revelation; in chapter 11* the great city is held to be Jerusalem: here it is taken for granted to be Babylon. Does not this lead us to call in question the precision of the application of these terms?

{*I have some doubt about the translation; but I take it as it is given in the translation, and adopted by the author.}

Next, in the statements of Isaiah and Jeremiah there is nothing at all about the city being divided into three parts, nor anything that would leave room for it according to the sudden destruction alleged. Moreover, after saying the great city was divided into three parts, it is added, "and great Babylon came in remembrance, to give her the cup of the wine of the fierceness of his wrath." So that there is something peculiar evidently about the great city, which made it necessary to mention it and great Babylon separately; and when one is divided into three parts, the other comes into remembrance. Yet this passage is quoted to shew that the great Babylon is a city. Is it not rather a proof that there is some mystical idea attached to the great city which made it necessary to distinguish it from great Babylon? It would have been more to the point to have quoted "And the woman which thou sawest is that great city which reigneth over the kings of the earth." But this would not have answered, because then (chap. 17) the woman was the commercial system, which Antichrist had espoused, and which ruled the ten kingdoms; and her being the city spoils the literality of the matter as a city, though as a seat of a system we may conceive the system to go by the name of a city; but that is not the case here, because the system has entirely changed.

256 Further, what is the great suddenness of destruction on this system? First, Euphrates is dried up; so all her supplies and commerce are stopped before this. Indeed she had already been taken possession of by Antichrist, and her system and rule totally destroyed - just what Cyrus did to Babylon. Next, she is taken by the kings of the east* (by the way, the nations in Jeremiah all come from the north). Then she is divided into three parts, I suppose by the earthquake; and then she comes in remembrance before God, to give her the cup of His wrath. What is the peculiar suddenness here, such as the author presents it? and does not the passage lead one away rather from a real city? The great city was divided into three parts, and the cities of the nations fell, and great Babylon came into remembrance.

{*These kings are not allowed time to establish themselves in the enjoyment of their conquest.}

She had been Babylon the great, made desolate, naked, her flesh eaten, and she burnt with fire, by the ten horns, already at this time. She (that is, with whom the kings of the earth had committed fornication, chapter 17: 2), and she that is destroyed at the end, chapter 18: 9, is she with whom the kings of the earth had done so.

Further, as to Babylon of old - of course Babylon of old is not the Babylon of the Revelation. That is clear enough. Nobody thinks Revelation 18 suits the city of Nebuchadnezzar. I hardly know what was passing in the mind of the author when he reasons thus, save that he has got it so occupied with a literal city. As far as it goes it would prove that Isaiah and Jeremiah do not speak of the Babylon of Revelation, for Jeremiah speaks by name of Nebuchadnezzar, and both of his city.

But he has trodden on unhappy ground here too, in contrasting Nebuchadnezzar's city with "a city of merchants"; because the only time this expression is used, it is used of Nebuchadnezzar's city in Nebuchadnezzar's time. The Babylon of Nebuchadnezzar is specifically designated as a city of merchants, and his country as a land of traffic. On this there can be no mistake: the reader has only to read through Ezekiel 17, where the expression is found in verse 4, he will soon see what Babylon is meant. This example just shews us what all the theorising of the author is worth, and how far the system built upon such data can be trusted. Scarcely one statement is made in this long account of Babylon which is not subverted by scripture and by facts.

257 As regards the use of Babylon in the Revelation. It is certain, like all the rest of that book, that it is taken from the Old Testament prophecies, changing what was to be changed, as the description of New Jerusalem from Isaiah 60. The Jerusalem of the Revelation could be much more reasonably supposed to be the earthly Jerusalem of Isaiah, than this the earthly Babylon of that prophet and Jeremiah. There is a literal Babylon, and a mystical one; a literal Jerusalem, and a mystical one.

But to pursue the character of Babylon. It had this double character, commerce and idolatry anciently. First, it was "a land of traffic, a city of merchants"; "the emporium," as an able writer on these subjects calls it, "of the world." But Scripture suffices us; and the garment of Shinar at a very early period, and the city of merchants in the reign of Nebuchadnezzar, shew us clearly for what the city was famous, as it naturally from its situation would be,* as Baghdad in a measure since. Next, it was full of idolatry. Isaiah 21: 9; so Jeremiah 50: 38. "It is the land of graven images, and they are mad upon their idols." Hence in Isaiah the controversy between Jehovah and these idols is settled in judging Babylon, and begins, "Bel boweth down, Nebo stoopeth." Thus Babylon had been a golden cup in the Lord's hand, that had made all the earth drunken: the nations had drunken of her wine; therefore the nations were mad. Jer. 51: 7; compare v. 15-18.) These two points are taken up in the way of analogy. Let any reflecting Christian say which is the real full departure from God, commerce or idolatry. And as then the denial of the glory and unity of the divine Being was the aim of Satan and idolatry, so now the denial of the sole glorious and efficacious work of the Mediator is his object - of that by which God brings men back to Himself in grace.

{*So it is said, "The Chaldeans, whose cry is in the ships," Isaiah 43.}

258 Hence we have the means of judging of the nature of the corruption of the mystic Babylon.

As to the merchandise, as he of leopard grace is to introduce all that characterises him in the eyes of the author, I know not why in the city taste should not be found as well as luxury. Now the description of chapter 18 is of the city. The note seeks to avoid this, by saying they are not the characteristics of her condition: but under the leopard government, when the commercial system had been destroyed, they ought to be. But the real truth is, it is all confusion.

In saying that this trade in souls is only carried on in England, because livings are sold, and thus again screening Popery, surely the writer must be wonderfully ignorant of what is going on where Romanism exists. The sale of livings is bad enough, no doubt, but it is not exactly trading in souls. But what is money for masses?*

{*Quite lately a vast theological printing concern was set up in France, which engaged to supply the priesthood with books in this way. The country priests were to say masses for people. These would come or send to the printing establishment and pay for the masses, the value of which would be sent in the desired books to the priest, who paid nothing but the saying of masses for them. The establishment sold thus the priests' masses, and paid them in books, on which they made their profit.}

As to the character of the assailants of Babylon, and another unearthly host who give the final blow after Babylon is taken by the Eastern kings, the answer is simple. The unearthly assailants come first in the prophecy, not last. That angelic power may secure success to human arms is possible, as when David hears a sound of going over the mulberry trees; and there seems something analogous in Joel also. That there is accompanying divine power is true. But it accompanies, and does not succeed. Here in Isaiah 13 it is identified with a tumultuous noise of the kingdoms of nations gathered together. Anyone reading Isaiah 13: 2-5 will see that it is impossible to make of it a temporal judgment of nations attacking first, and a direct judgment of God afterwards.

I have already remarked that making this latter the day of the Lord is untenable; because, on the author's system, the judgment of Babylon is God's wrath* before Christ's coming forth in judgment, and the day of the Lord has not this general sense with him; since, though it may set in in heaven, it is one definite limited time, and moreover marked by the Son being "invested with His appointed power" (page 103). Now the judgment of Babylon is on earth: so that the day of the Son's judgment must have arrived there. Yet it was God's wrath before the exercise of the Son's judgment. So that the whole system subverts itself.

{*It is found in the vials.}

259 Lastly, as to her being drunk with the blood of the saints, first, we must remember that the fulness of God's own truth "will" be not merely protected, but fostered" in its proper sphere by the system of Babylon. Now if, while the commercial system rules at Babylon before Antichrist's actings for himself, a testimony is raised up at Jerusalem, and she gets drunk with their blood, she must go out of her way in bitter persecution, instead of even fostering truth in its sphere. But where in Scripture is it said that there will be this testimony, called in page 6 "its closing testimony against the last forms of human evil"? "Forms" is clearly wrong, because we have seen it is a new testimony which is thus raised up, namely, the witnesses; but where in Scripture is there this bright testimony against the last form but one, namely, unsubjugated Babylon? Holding fast the truth, I find clinging to the written word in perilous times, not denying Christ's name. But I do not find in Scripture this bright closing Christian testimony. There is a call to come out of Babylon, that we may not partake of her sins. The author says, "I doubt not," but that is all the proof he gives of it.

But then there is another difficulty. Not only is this general character attached to Babylon, not only was it one main thing that characterised her: she was drunk with their blood, so that the apostle was astonished at her (not at commerce being carried from the west to the east, as is curiously alleged, page 240). It is added at the close of chapter 18, at her final destruction, "in her was found the blood of all saints." So that this attached itself specially to her on to the end. She was guilty of all the blood of saints. Whoever might be her instrument, she really was the guilty one. She inherited it; as Jerusalem had from Abel to her day, so Babylon all that, and much more. Surely it was not commerce. In Jerusalem's case it was the ecclesiastical power which was guilty, let kings or rulers have lent their hand or not. And who has been guilty in all ages of the blood of the saints, if it be not ecclesiastical power? Heaven is to rejoice over her, and the holy apostles and prophets. What had they to say to commerce? And even in the closing scene, in the final historical form of evil, and its last energies, who is it causes all to be slain that will not worship the beast? It is the second prophetic beast with horns like a lamb.

260 Hence it will not do to say "before her subjugation to Antichrist," for in her was all this blood found. It is not merely something at which we cannot wonder that such a thing should be, considering her nature, when provoked, peaceable as it naturally was; it was characteristic of her at all times, and yet the apostle was astounded to see it should be so. Nay, so was it identified with her that all the slain blood was found in her.

As to the use of Jeremiah 51: 63, 64: there is nothing that I see very peculiar in the denunciation. Babylon was to sink, and not rise again. Nor did she ever, though many trials were made. Military power first, and God's providential interference afterwards, ever hindered her rising; for the judgment of God's word was upon her. But this passage rather supposes that, but for this stone attached to her, she would or might have risen, and thus subsisted though fallen. Suddenness is attributed to the ruin of Babylon in Revelation, which the author's system quite sets aside; for, as we have seen, she is taken twice, and her whole system destroyed the first time, before she is finally judged of God. Whereas in Jeremiah there is a regular account of her attack and taking like any other city: and when fallen she was never to rise again.

Taking a stone for a corner is all a mistake of the passage. Save a few foundations, Babylon was not built of stone; it is a mere figure. This is the passage: "Behold, I am against thee, O destroying mountain, saith the Lord, which destroyest all the earth; and I will stretch out mine hand upon thee, and roll thee down from the rocks, and will make thee a burnt mountain. And they shall not take of thee a stone for a corner," etc. This speaks figuratively of the destruction of her power as a mountain, not literally of the materials of the city, which were not stone at all.

As to the Arabian not pitching his tent there, it is evidently, if the passage be examined, his making a settled encampment. It is added, "neither shall the shepherd make his fold there."

261 And the remark I may make in passing is, that the Babylon which is thus to be destroyed is the beauty of the Chaldees' excellency. The application of this to the Babylon of that day is evident. But what have the Chaldees to do with this commercial system of the ten kingdoms, which is transported with stork's wings from the west?

The author urges in the notes that Babylon cannot be an ecclesiastical system, for it would then be called adulteress, not harlot, because Israel and the church are spoken of as married. Now, let it be remembered that abominations (that is, idols) are what characterise the woman, not commerce. But as to the point itself - it is in contrast with the church. It is not the church properly speaking that is called the harlot. But as to the objection itself, it is quite impossible to say here that the church is represented as married, because her marriage is recounted in chapter 19 as subsequent to the destruction of Babylon. Paul's object was to present her as a chaste virgin to Christ. And the Lord will present it to Himself a glorious church, without spot, or wrinkle, or any such thing. So that the church is represented, as to its actual condition, as a bride, not as married, though the figure of the love of husband and wife is used as an image of the love of Christ to the church. Nor am I aware of any passage where the church is married, though such an anticipative expression as being His wife I could suppose used by faith. Earthly Jerusalem is called the married wife. The remark therefore of the author is not only incorrect, but further, the real fact tends to confirm the doctrine he seeks to subvert by its denial.

Drunk with the wine of her fornication is not, he says, a religious yoke. But fornication is the habitual word for idolatry in Scripture, as is well known; and we have found it in ancient Babylon, which (the author says) had not commerce. How did she then, as a cup in the Lord's hand, make the nations drunk? Not by war. Her idolatry was the bane of ancient Babylon in the Lord's eye, commercial as she was. And the author must be astonishingly ignorant of what superstition is, heavy yoke as it is, to speak of it as he does, as if it did not lead more strongly than wealth itself the will and passions of men, as slaves, but as willing devoted slaves, their hearts drunken with it. Let the author go into a country where Popery sways the population, and see what the state of the mass as to it is. It is certain that fornication is the habitual term in Scripture for idolatry, and drunkenness is used for the ancient Babylonish influence; and equally certain that the author must be totally ignorant of the operation or the effect of Popery, galling as the yoke may be, to have penned such a note.

262 But the next note is important in another point of view. "This woman" "is to the city of man what the woman clothed with the sun," etc. "is to the city of God." Now it may be remarked here, that the heavenly Jerusalem is wholly excluded from relationship with Christianity; for this is what the author makes of the woman clothed with the sun. (See pages 139, 142.) The system of Babylon, or commercial supremacy, is connected with its city Babylon, and Christianity is connected with its city Jerusalem on earth. There is this difference, "when- Babylon's system is separated from its city, it perishes" (though I should think there was commercial supremacy away from Babylon, if the exchanges of our great cities govern (page 243), so that even this is quite unfounded, according to the author himself): "when Jerusalem's system is separated from its city, as it even now is, it does not perish." It is "to be united to its own city, and to be exalted in the earth." Now here we have Babylon's system connected with Babylon on earth, and Christianity as it now is connected with Jerusalem on earth as its own city. That God may reckon the children to Jerusalem by a figure during her desolation to comfort her, may be. But where this is done, as I believe it is in Galatians 4, the apostle carefully distinguishes Jerusalem above as our mother. Now, what I ask here is, In what plainer terms could Christianity be made earthly, and identified with the earthly Jerusalem is its own city, to the exclusion of the heavenly, than it is here? It may be desolate and cast out now because it has not, but is separated from its own city. But it shall be united to it - and as so united to it, to Jerusalem on earth as its own city, it will be exalted in the earth. Is not the consolation and glory of Christianity, the hope of Christianity, identified with its union with Jerusalem, as much as the glory of Babylon's system is identified with its connection with its own city Babylon? That is, Jerusalem on earth is the own city of Christianity as it is now, and the exaltation of Christianity is its union to it as such.

I confess I have little hope that those who have quietly accepted such a statement should get out of it when all its nakedness is placed before them; because they never could have received it, if their sense of the other thing - of the heavenly Jerusalem, of the very nature, and position, and calling of the church - had not been already dimmed, if not destroyed. But I do trust that there are yet some hearts, fully as they believe in the exaltation of God's earthly system at Jerusalem, that are not prepared to make the earthly Jerusalem the city of the church of God - who know that the system they belong to has better hopes, and a better city, the city which hath foundations, whose builder and maker is God - the heavenly Jerusalem. This has its relation to earth, and the Revelation treats especially of this (see page 150). But it has its own relationship, and never becomes the heavenly Jerusalem. Indeed, this note is a total denial of the account the New Testament gives of the church's place, and its identification with another Jerusalem, which is not earthly but heavenly.

263 It is no very great wonder that the author has only an earthly commercial city Babylon for the great harlot, when he has only an earthly city Jerusalem for the church itself. The denial of a spiritual Babylon is no great wonder, when there is an entire setting aside of the heavenly Jerusalem. If we cannot discern the spiritual heavenly nature of the church's system, it is no wonder if we do not see the spiritual evil which has corrupted the earth with its fornications. If the church's hopes and faith are to rest in Jerusalem, and exaltation in the earth, it is no wonder that something gross and palpable, like commerce and a commercial city, arrest the eye as the evil to be feared and judged on the earth.

"Having seven heads and ten horns." I have in part remarked on this. If it was really a question of transferring the power from the heads to the horns, it would be singular that the Spirit of God should shew the horns uncrowned when they had their authority from God, and crowned when they have it from Satan. But if the heads are systems which govern, how is the beast invested with the concentrated authority? and how Satan? The heads do not govern if they are merely systems used to govern by. The crowns are on the systems, yet the dragon controls by them. But Antichrist has these heads too. But on him neither heats nor horns are crowned, and yet he is merely the executive power at this time; so that they ought to be much more crowned on him than on the dragon, who controls instead of being controlled by them. It is evident that such an explanation and use of the symbol is quite untenable.

264 That the seven crowned heads of the dragon symbolise the completeness of Satan's authority in the Roman earth, whatever the successive forms of it may have been, is very simple. That the Roman empire in its proper Antichristian form should be invested with this full authority, or at least its identity recognised, while local royalty or authority was divided among ten kingdoms, and the horns therefore crowned, is easy too to understand. That the corrupt system intended by Babylon should exercise a paramount influence, and thus, while corrupting the kings of the earth, govern the beast, having complete authority really herself, though having neither heads nor horns - this also is not difficult of apprehension. The last forms of evil may be historically given in chapter 13; the general outline and description, together with the connection of the beast and Babylon, in chapter 17; but the definite historical relationships attempted to be given in the author's system are contradicted by the symbols themselves. The heads crowned on the dragon, who uses them as mere systems, and uncrowned at the same time on the beast, whom they govern, and yet at the same time another system (which is yet one of the heads) having the whole authority, cannot hang together.

Besides, the woman (i.e., one of the systems) cannot govern all, while seven heads are seven systems which govern. Moreover, the supremacy of civil to ecclesiastical authority (page 241) having characteristically marked the present period, how can the government of the kingdoms (the horns) by the ecclesiastical system, which is one of the crowned heads, mark it characteristically too at the same time? That is, the supremacy of the civil power over the system characterises the present period in page 241, and the supremacy of the system over the civil power characterises it in page 285, and in other places (as page 177). That the religious system is one of the governing systems may be seen in page 229. It is a wonder, too, that if the heads were crowned because the systems were reigning, the woman, that system of systems which ruled all, should not be; though indeed it seems a complete confusion to make the woman one of the heads, and the woman too.

In the following note we again find this effort to screen Romanism from being the designated corrupter of the earth, guilty of the blood of the saints. "Some peculiar system of evil, such as Romanism or the like." All the Christians in the country have betrayed their entire ignorance of God's mind in this matter. The author, that is, alone possesses it. Universal consent is not worth a great deal here, it appears.*

{*I only wish the author were resident a few months in some thoroughly popish state. He would learn a little better to estimate what the power and iniquity of the system is.}

I have already remarked on the gross inconsistency of saying that this system will foster the fulness of God's own truth in its own proper sphere, and its being characterised by being drunken with the blood of the saints. What has always been shedding their blood, if it be not a priestly system? What but Satan's religious instruments, who to set up his authority had by demons denied the unity of the Godhead, or the unity of mediatorship?

265 Besides, again we find the proud ecclesiastical systems, subdued by the proud secular power, while this, if secular power means anything, is to be governed by the system. I say means anything, because the war is not between commerce and the religious system. It is not commerce that has been for ages struggling with popish influence; and therefore the "proud secular system" is merely a vague expression to escape a whole mass of inconsistency. And I repeat, When was commerce found drunk with the blood of the saints? When was priestly power not, when it dared? That infidelity many oppose and persecute it too, I dare say: but that is not Babylon. It is the germ of the blasphemous, not of the Babylonish, name.

As to the next note, I must repeat the beast is not Antichrist, though Antichrist become (by absorbing all its power) practically the beast at the end. Besides, if in "was and is not and now is" "the present time were fixed as being at the period when John saw the vision," how ever can the beast mean Antichrist? Is it not a plain proof that it cannot, that it must mean the Roman empire? I do not believe that the words apply to John's time, or indeed to any other time, but are characteristic of the beast. Read verse 8 - "The beast that thou sawest was, and is not, and shall ascend out of the bottomless pit, and go into perdition." Now how is this Antichrist? How did he first exist, and then not, and then ascend out of the bottomless pit?

266 That the Roman empire, confessedly the subject of these prophetic statements as the fourth beast of Daniel, should be thus characterised if it be to be found again connected with diabolic power, is very simple indeed. That the author, having settled it to be Antichrist, leaves it to time to unfold, I can well understand. But why this sudden influx of uncertainty, save that the attempt to explain this in the same way as all the rest, would have upset the whole system from beginning to end? For here it must be Antichrist executive or governing; but then the passage is inexplicable on this system. It is left for time to unfold. But at the close of the verse we have, I think, plain evidence of the descriptive force of this expression. "They shall wonder, seeing the beast, that he was, and is not, and yet shall be present." This is what occasions the wonder, and yet it does not relate to the then time. They see the beast. But how that he "is not," save as characterising him? "Is not" can be applied neither to Antichrist in the time of John after the word "was," nor to the Roman empire in any way. But if these words characterise the beast to those who see it, their sense is plain enough. As prophetically used, the Greek for "shall be present" does not, I conceive, create any difficulty. The use of "one is," in verse 10, cannot be brought as analogous, because it is explanation, and not symbolic description.

It should be remembered that the ten kings receive power one hour with the beast. That is, that while recognised in their place as such, the beast is recognised in his place as such. The beast therefore cannot be spoken of as wielding all authority under the woman while the horns are governed by his heads, which are the systems whose power he wields executively, though ridden by one of them. The kings I have already examined. It is in vain that the writer speaks of "assuming their full and proper character." He speaks of all the forms of government and kingship that have existed in the prophetic earth. Besides, the theocracy departed from its full and proper character when the monarchy arose (not to say anything again of the introduction of God's own government of His own people in such a chapter as a part of the thing described). As to the ten horns, I suppose no one confounds them with the seven kings. These latter have been generally identified with the heads, but never with the horns. But I take notice of this note for the purpose of remarking that it is never said, that it is when Antichrist is exalted into supreme authority, that he and the horns destroy the woman. That is a statement of the author's not of the Revelation. It is stated that they will do so, but it is not stated that they will do it then. Maintaining this point is the hinge of the author's system, because it is the substitution of Antichrist's for the woman's supreme authority. But it is a point assumed without any statement of the kind being found in Scripture. Thrown out as a thought to be discussed, I should have no objection; but as a basis of a system, it ought to be proved.

267 That the event will take place is recognised on all hands. That it is the time of the substitution of one system for another at the moment of the dragon's giving his throne to the beast is as yet unproved.*

{*I have not thought it needful to comment on the note on "the eighth." I just add here that I think that those who examine the passages will find no such thing. That eight is connected with seven, in the way of supposing the existence of seven before it, it scarcely needs reading Leviticus to discover. But any "springing out of" the previous seven is a rare case, if it exist. How did circumcising the eighth day spring out of uncircumcision seven days, unless by way of contrast? And so of others.}

As to "Babylon the great is fallen, is fallen," I have already commented on what is assumed here, the identity of the Babylon judged in Jeremiah with the Babylon of Revelation - a statement, it seems to me, wholly unfounded, and the foundations of which we have seen to be subverted by the least examination of the statements made. I confine myself here to Babylon of the Revelation.

I have supposed myself that there were two destructions of Babylon in the Revelation. But the examination of the question (to which I was led by circumstances entirely foreign to this discussion) has convinced me that it cannot be sustained. When the great city as a mere exterior thing is separated from the idea of great Babylon, as in chapter 16: 19, then indeed I can make such a distinction. But the destruction of Babylon is her destruction. She is utterly burned, chapter 17: 16, and chapter 18: 8. Her plagues come in one day. The words here used are used in chapter 14: 8,* and the same reason given. There, where an orderly series of events is given, it is evident that the fall alluded to is very near the close of the history of evil and of judgment.

{*In commenting on that chapter, the author has avoided the question of what Babylon it alludes to, by making it a testimony of saints prophetically, such indeed as may be given at all times, contrary to his own account however of the chapter 85 an orderly series of facts. Here the same words, supported by the same reason, are made an actual anticipation of her final destruction as a city.}

268 Further, the ground on which the Babylon of chapter 18 as well as in chapter 14: 8 is judged is that by which the Babylon of chapter 17: 2 is characterised, her judgment being that which was to be shewn to the prophet. It is the Babylon of chapter 17 which commits fornication. But the Babylon of chapter 18 is judged for this same fornication. The judgment is identical. And when the judgment of chapter 18 is spoken of in connection with this burning with fire, it is added "for strong is the Lord God who judgeth her." This judgment with fire is attributed to the ten horns and the beast in chapter 17.

I may add here, that in Jeremiah, the destruction of the Babylon of that day by the Medes is called the work of the Lord of hosts, His vengeance, His day come, the day that He visits her, etc. I think anyone carefully reading these two chapters must see that there is one judgment described there, as regards the earthly Babylon, with the abiding consequences of that judgment, as when He overthrew Sodom and Gomorrah; but that, whoever the instruments, the judgment was God's.

But to return: as regards "the destruction, not of the woman, but of the city," the answer is, the woman is the great city that reigns over the kings of the earth. What morally represents the city is the harlot who corrupts the earth with her fornications, and who was drunken with the blood of the saints: and this is the Babylon destroyed, burned with fire, in whom all the blood of saints in the earth is found. Moreover, if Antichrist destroy her, it is the ten horns or kingdoms as well, so that it is the nations (not of Jeremiah, no doubt, but the nations).

Next, the attempted change of chapter 18 from a woman to a city cannot hold: because Babylon was fallen and become the cage of unclean birds, that is (according to the author), judged as a city, because the nations had been drunk with the wine of the wrath (poison) of her fornication. That is, she is the harlot of chapter 16: 2 who is judged. It is another voice which, because of the announced judgment, calls upon the people of God to come out of her, and not partake of her sins, that they may not of her plagues too which are to come upon her in one day.

The rest of the note I hardly know whether to treat as an inadvertency or as confusion. "In verses 3 and 7 we go back to present time - she saith in her heart, etc. We may say therefore, that the preface continues to the end of verse 3, after which the description recurs to a previous period." I should have thought "third" a mere mistake (as verses 1-3 may be considered a sort of preface), and paid no attention to it, if verse 3 had not in point of fact spoken of a previous period, though there be not the present form. But then, if verse 3 does refer to this previous period, the Babylon of chapter 18 is identified with the previous chapter, verse 3 giving the cause, as verse 2 the fact, of her judgment. Hence the embarrassment as to verse 3. Nor is there any other than verse 3 to which the remark could apply.

269 That Babylon embraces more than her mere harlot character is clear, just as ancient Babylon did more than her idolatry; but that on which the judgment fell was not the cause of the judgment, though the latter might be involved in the ruin. The people that were judged, because of their idolatry and the wrong done to the Lord's house, were judged in all their souls clung to. So here: the harlotry of Babylon, her abominations, may be the cause of her judgment, but much more than that falls in the judgment, and causes the dismay of all connected with her. Hence the great city, though the seat of Babylon's wickedness, may be distinguished from it, as in chapter 16: 19 is the case. In this respect the great whore and the woman or city are considered apart, but not the woman and the city.

The symbol is not changed in chapter 18 from a woman to a city. The two are mixed up, because in chapter 18 the woman had been explained to be the great city. Verses 8 and 10 need only be read to be convinced of this. No doubt there she is spoken of as a city, but that city is the woman of chapter 17.

As to "Come out of her, my people," and the time they belong to, it is evident there is nothing about it in the Revelation. It is evident that the statement is founded on the assumption that Jeremiah and Isaiah speak of this Babylon, and this destruction, for there is not a word to found it on in Revelation. Moreover, the passage alluded to as designating the time has no similar call to come out at all. Where there is, as in Jeremiah 50, the passage goes on to speak of "this Nebuchadnezzar." In chapter 51 is it declared to be the vengeance of His temple. In Isaiah 48, save a probable allusion to Cyrus, there is nothing positively to decide the time.

But is it not strange, while on the very same announcement of Babylon's fall in chapter 14: 8, it is stated that it is a testimony previous to the final Antichrist state - a testimony which ought to be given now - here, the solemn call connected with it is said to be addressed to Israel? And how comes it that this very solemn appeal to have done with her who corrupts the earth, who sheds the blood of the martyrs of Jesus, is applied only to Jews? Here is taking away Scripture from the church in good earnest. Why is it a sin to suppose there may be believing Jews addressed in Matthew 24, when Jerusalem is spoken of, and a virtue to think they are Jews when Babylon is spoken of (that Babylon who was drunk with the blood of the martyrs of Jesus)? Here is a woman who corrupts and sits on (or by) peoples, and multitudes, and nations, and tongues, but those called to come out of her are the remnant of Israel: and that during the church period to which the Revelation applies, and who of course are to receive this testimony though in an unconverted state, and who are the persons who have suffered of her, and who are to be avenged of her. In Matthew, where all is connected with Jerusalem and the hour of tribulation prophesied to come on the Jewish people, this is impossible. And why so? It suits the author's system. Christianity is not to be in the Roman earth recognised at this time.

270 But if there be any meaning in the previous note, these verses refer to the previous period. So that even on this ground it is all wrong. As to the rest of the note, there is nothing of being on the point of seizing Jerusalem for the last time in Joel 2. In Zechariah 14 Jerusalem is taken.

The marginal reading of Zechariah 12: 2 has nothing of the kind stated, but just the contrary. Zechariah 14: 14 may be translated as in the English margin. But I prefer the common translation, because of what is taught in chapter 12, which certainly does not suppose Judah to be fighting against Jerusalem, but the contrary. Neither is the writer warranted in saying a part of Judah leagued with the invading Gentiles, because it is said "Judah" also shall fight.

Another reason against the marginal translation (which is no doubt a very good rendering of the Hebrew) is, that the preceding verse speaks of the judgment consequent on the Gentiles fighting against Jerusalem, "a great tumult from the Lord of hosts." Now this would seem a strange time to bring in "Judah also shall fight, as being leagued with the Gentiles." Nor do I think chapter 12: 5, 6, will bear the interpretation of the author, as if Judah was then fighting against Jerusalem.

271 That Israel is God's battle-axe against His enemies, I believe: but how against Babylon, if they are called to flee and deliver their souls because of the day of her visitation from the Lord? And where is the progressiveness of her desolation, when in one hour she is made desolate - an instantaneousness which was used before to prove that it could not be the judgment on ancient Babylon? Moreover, the passage where the desolation is declared so sudden, when she is utterly burned with fire, because the Lord is strong that judges her, speaks of that very judgment from which the merchants, removed afar because of the smoke of her burning, wail it as come in one hour.

So that all this subverts the plain statements of the word. And if we take the letter of the prophecy alluded to in Isaiah, it refers to the destruction of Babylon by the nations. The Medes are stirred up against them.

But there is another most material objection to the whole of this statement. The events alluded to as Jerusalem are identified with the appearing of the Lord. Thus it is the nations are cut off, and thus it is that the remnant wails. But the judgment of Babylon is the wrath of God before the Lord comes at all. Nor can Israel be the battle-axe of the Lord's judgment while rejected and under wrath.

As to the next note on kings of the earth, there is surely a confusion between the kings of the earth and the ten horns. The ten horns had, long before according to the author, burned her with fire; and I do not see why they should mourn over her burning so much. But they are spoken of here in their character as kings, as the merchants and shipmasters in theirs. Whereas the ten horns are much more the power of the ten kingdoms in their general state. They may burn her, the kings may mourn over her: but the note evidently identifies the kings of the earth and the ten horns: but then the chapter contradicts itself. I do not feel it necessary to dwell on the last note. Miserable as the manufacturing system is morally, certainly England has done more to fill the world by emigration than all other nations.

On the whole, I conclude that the author's system as to Babylon is untenable, firstly, because the examination of the chapters of the Old Testament proves his use of them to be a violation of their plainest statements, and their application to the results of the latter day, as related in the Revelation, impossible.

272 Secondly, because the character actually attached to Babylon is another character than that given to her in the chapter itself: his only passage for the character of Babylon as a system in chapter 17 being drawn from chapter 18 which is her condition when the system alleged to be called Babylon is, according to the author, destroyed.

Thirdly, because the Scriptures actually give another principle or mystery of iniquity which is to result in the apostasy or the man of sin, which is entirely different from the one asserted by the author.

Fourthly, because his statements as to the day of the Lord connected with it subvert his own system as to what that day is: the ruin of Babylon taking place under God's judgments before Christ takes the power, whereas the day of the Lord commences when the Son is invested with His appointed power.

Fifthly, because the statements of the author as to Antichrist contradict altogether the passages which he alleges as to the king of Babylon.

His distinction of the woman and the city is equally unsustained. First, because the scriptures say the woman is the city; and next, to allege no other reason, because the kings are spoken of as committing with the woman of chapter 17 the sin for which the city of chapter 18 is judged.

I do not recapitulate all the reasons here - merely what bring into relief some of the great principles. One can hardly over estimate the importance of the error as misleading as to the real evil of the latter day, and unsettling, by the loosest use of Scripture, every principle of sound interpretation. I trust God will keep His saints out of the prevailing snare of commerce. For they that will be rich will fall into many foolish and hurtful lusts, which drown men in destruction and perdition. That a warning against it may be useful in England is very possible; but the simple-hearted saint passes through it as a service, and has done with it - he cannot with idolatry and ecclesiastical authority: it is the net of Satan himself.

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

J. N. Darby.

<08001E> File section  9.

CHAPTERS 19, 20, AND PART OF 21

We are told here that "the conclusion of each of the visions" "has led us to the period called in Scripture the end of the age (Matthew 13: 39; chap. 28: 20), when the Lord Jesus will come from heaven with His angels, and take His saints to meet Him in the air."

We have here "the results of the Lord's coming, and of the resurrection of the saints, unfolded. I say the results of his coming, and of the resurrection, because neither of these events are themselves described."

273 We have here collected together a whole series of proofs of the evil of setting up a system. There is scarce a statement which is not an exposure of the author's own system, when it is examined.

The first I do not cite as very material, but as shewing the way in which the author is exclusively engrossed with what is earthly and of Antichrist. The last three verses apply to Antichrist,* perhaps we may say the last five. And therefore "the sphere of this chapter is the prophetic or Roman earth." In the chapter the marriage of the Lamb, and the preparation of the church for it, is celebrated. Heaven is opened, and Christ comes forth as the Word of God and King of kings and Lord of lords for universal rule; for I suppose the author will not confine the above titles and the rule announced in Psalm 2 to the Roman or prophetic earth. Yet, though the marriage of the Lamb be sung in heaven, and the Lord come forth from heaven for universal dominion, the author sees nothing but the opposition of Antichrist and the kings of the Roman earth. The Roman earth is the sphere of the chapter. Again, "neither of these events (Christ's coming and the resurrection) are themselves described." This was necessary to the author's system, because of Christendom, whose judgment was to be all settled before Antichrist's visitation, and the author must make Christ come to receive the saints of Christendom. Besides, the marriage of the Lamb had taken place. Now let the reader turn to the chapter, and see what is found there; whether it is merely a result of His coming, or His coming to earth.

{*Here again Antichrist should be the beast.}

"And I saw heaven opened, and behold a white horse, and he that sat upon him was called Faithful and True, and in righteousness doth he judge and make war . . . . And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean." Now I suppose, when heaven is opened, and the armies which are in heaven follow the Lord, it is something like an account of "the event" of His coming. At least it is generally supposed from Scripture that He comes with His saints. "They that are with him are called, and chosen, and faithful." And it is by the brightness of His coming that Antichrist is to be destroyed. I know not where we have the coming of Christ to earth more or so much described. Surely seeing heaven opened is not a result of His coming.

274 But there are other points here, besides this most extraordinary statement. We read, "The end of the age," "when the Lord will come from heaven with His angels, and take His saints to meet Him in the air." And again, "we should have found His coming with His angels and the gathering together of His saints described: and accordingly these events are not passed over in those parts of scripture which do give the history and end of Christendom. (See Matthew 13.) But this is not the object of the Revelation." Now, first, there is not a word of His coming with His angels in Matthew 13. It is only said the Son of man shall send them forth. But, further, the age ends, and the new age begins when Christ rises up from the Father's throne. His receiving the saints, therefore, cannot be on His coming, because the new age has then begun; and, therefore, it is not and cannot be "at the end of this age." For the new has decidedly, according to the author, begun. (See page 11.) Christ cannot come with His angels to gather His saints without its being actually the new age. And this is not a mere question of time. The two ages are characterised by this difference, God acting for Christ, and Christ invested with His appointed power. This then is clearly totally wrong according to the author's system. The Lord Jesus cannot come in the period called in Scripture the end of that age, because what characterises* it is His sitting on God's throne and God's acting for Him. It is never said in Scripture, "the end of the age, when the Lord Jesus will come from heaven with His angels." Matthew 13: 39 says He will send forth His angels.

{*"There is no characteristic so essentially distinctive as this." (p. 11) .}

As to the command in Matthew 28: 20, it is quite inconsistent with the prohibition to preach peace by Jesus Christ enforced on the witnesses. They were to go to all the Gentiles (the identical words used for those to be gathered to Jehoshaphat), and in this mission Christ would be with them to the end of the age. But in a vast portion of the world, the centre of all its energies, the Lord will not be with them at all to the end of the age: the Gentile profession of Christianity will be withdrawn.

275 Is it not, too, a curious thing that the harvest only applies to the place where the tares have not ripened to full maturity, and that when they have ripened, then there is no harvest at all?

Or, if "the tares are never guilty of any act of blasphemous rejection of God," and if "they remain to the end quietly growing by the side of the wheat," how do those that were tares in the Roman earth commit an act of blasphemy all at once, and so cease to be tares, or to seek admission into the garners of heaven - strange description as this is of the devil's seed in the earth? These last are to be killed in the earth, while the former are taken out of the earth (before even the Lord comes to judge Antichrist) to an unseen place of torment. And note here the Lord has come* to receive the saints, and has judged the wicked on the earth, before ever He appears to judge Antichrist. It used to be alleged that we, even the saints, must wait His appearing to be caught up to meet Him. But let that pass. He shall judge the quick and the dead at His appearing. Now by the appearing or brightness of His coming He will destroy the man of sin. The coming of the Son of man will be like lightning. Now what is this coming and judgment of the quick on earth before ever He appears at all,** carried on by angels? When the last trumpet sounds, the final blow is "administered by the Son of man Himself, returning in the glory of His power" (page 129). In this very chapter heaven is opened after the marriage of the Lamb, for the earthly judgment of Antichrist.*** I do not here enlarge on the Scripture statement that the tares are gathered together first to be burned, which the author always assiduously passes over. But either the Son of man does not appear at all for the judgment of the tares and the rapture of the saints, or He does not come like lightning, appearing for the destruction of Antichrist. For, according to the author, after both tares and wheat are reaped, the apostates are found gathered together against Him.

{*In page 204 it may be supposed He is seen, but it is left uncertain. In page 333, it is strange and distant glory suddenly breaking upon the abyss of darkness beneath. And in page 298 Antichrist has witnessed it. 2 Thessalonians I would set all this order aside. But Matthew 24, which clearly refers to His coming where Antichrist is, supposes it to come as a sudden judgment there, and not as if the Lord had already executed in his sight on earth the most important judgment, and appeared some time before in alarming glory.}

{**That is, according to 2 Thessalonians 2, and Matthew 24, and the like, to destroy Antichrist.}

{***Antichrist has seen it all, and been undismayed by it. It did not come as a thief at any rate on him and his armies. Christ had actually judged all Christendom - had executed His wrath on Babylon, and Antichrist is untouched and undismayed. The stars too have ceased to give their light, the sun and moon have been darkened, because in Isaiah 14 this accompanies Babylon's fall. In Revelation 6 this same event had confounded them all (it was one of those several visions which had reached thus far.) Here, surrounded by kings and armies, the great transgressor remains undismayed. Was there ever the like confusion?

I would recall to the reader a remark already made, that, instead of these two fields, the Scripture speaks of one - the world, where the tares, quiet or not, grow; that in 2 Thessalonians 2 what began in Christendom grows up to the apostasy and the judgment of the wicked; that in Jude the tares of that day are positively identified with the ungodly who speak hard speeches, and perish in the gainsaying of Core. The whole system of the author on this is contradictory of the plainest statements of Scripture, as it is of himself, and of the plain sense of things.}

276 But the truth is, the field is the world in the fullest sense. And nothing can be more absurd or unscriptural than to say that the ripening of the devil's seed makes them cease to be tares. Gathering together the tares in bundles is not taking them out of the earth. It is well for the reader to remember that Scripture never speaks of Christendom at all. It speaks of a certain field called the world, in which Christ sowed good seed and the devil bad seed; but the assertion that when these were ripe, it ceased thereby to be the field at all (though it is admitted there were saints hidden in caves in it) is the most gratuitous assertion possible.

I do not venture beyond the contradictions which are on the face of these statements, because I believe them to be so wholly foreign to Scripture, that the difficulty is to find thoughts common to both, so as to compare them. But I would ask the reader this, Is, or is not, the coming of the Lord to earth connected with the judgment of the Antichristian power of evil in 2 Thessalonians, Jude, Matthew 24, etc.? If it be, the whole system must fall. Christ has come. It is an event not spoken of here, where Antichrist is judged, because it has happened already. He has not only received His saints, but judged all the quick on the professing earth, or Christendom, and Babylon even in the prophetic earth. The brightness of His coming* is a thing past. The lightning has flashed long ago, and the great transgressor remains untouched and undismayed. He is come with clouds, every eye has seen Him - yea, seen Him execute judgment too; and there they are undismayed, ready to confront Him in battle. As to the wailing of the tribes, or the standing afar off Babylon's burning, and all the earth being moved at her fall, this may be reconciled as it can. If these things had happened without the Lord coming in clouds, we might well suppose all this. But it is to be remembered He has come. His coming and receiving the saints without judging the earth I can conceive: but the quick have been judged on earth in all Christendom.

{*The difficulty of summing up these statements is, that there is the greatest confusion and uncertainty in the author's accounts of this coming. "He comes in glory and in divine majesty, seated in the clouds" (p. 204). One would suppose this was when every eye should see Him, as in Revelation 1. So that the brightness of His coming would have taken place. But He comes in the clouds of heaven (Matt. 24) when it is for the destruction of Antichrist. In page 204 of the "Thoughts," it is the harvest of Christendom. There must be then two comings in the clouds of heaven - one for Christendom, and one afterwards for Antichrist, who has seen the other undismayed. The first would be the star-like appearing of page 333. The reader may believe these different appearings if he can.}

277 But here again the system of the author subverts itself in another point. "They [the saints] are evidently recognised in the commencement of this chapter as being above with the Lord in glory." Hence, of course, the Lord had come to receive them, and indeed (as we have seen) to judge the tares also. But Babylon, we are told, was at this very moment judged, the final blow given by the Lord at the moment when He takes His saints to meet Him in the air. Now Babylon was destroyed under the vials. But (page 215) "commission to act is given to Christ as soon as the ministration of the vials ends. He will then quit the throne of the Father." So the Lord has come to take His saints, and has given the final blow to Babylon at the same moment, when He has not left the throne of His Father, and has not yet received commission to act at all. Yet that had passed too, for which "He comes in glory and in divine majesty, seated in the clouds" (page 204).

278 But, further, "They [the saints] are evidently recognised in the commencement of this chapter as being above with the Lord in glory." I do not doubt this. The author quotes verse I as proof. But why not when the same thing almost word for word occurs elsewhere, as chapters 11, 7 and 14, etc.? There it is anticipative. Here they are evidently recognised as being above. I do not see why it proves it in one place, and only anticipates it in the other. We have seen that according to the alleged order of events the saints cannot be yet there.

The truth is, the author cannot get over the fact that the saints are taken away, and that most important events happen before the Lord comes to destroy Antichrist. By making besides, and before that, a judging of the quick on the earth by the Lord, and a judgment of Babylon, which he has elsewhere placed previous to Christ's rising from the Father's throne, he has set aside the plain statements of Scripture as to the Lord's appearing in the destruction of Antichrist, and his own statements as to what essentially characterises the two ages, and made confusion as to the fact itself and the order of prophecy. He has chosen to introduce an unscriptural division of Roman earth and Christendom, and thus rejected Scripture, and his own statements too; and borne an involuntary testimony to a rapture of the saints before the judgment of the day of the Lord, and at the same time shewn his own system to be the mere fabric of his own mind.

We have here again the city Babylon corrupting the earth with her fornication. It was a poor time for the saints to rejoice over her as destroyed now; for, as corrupting the earth with her fornication as the great whore, she has been burned with fire years before. It was the mere local city now that was destroyed. And how had they experienced what the earth was under Babylon and Babylon's mighty king? Under Babylon, the fulness of God's own truth had been fostered in its sphere, and under Babylon's mighty king they had never been at all. They had fled before the dragon into the regions of uncivilised darkness. These regions being Christendom, however, at least they could have fled there if they had pleased. Indeed it surely was so - the earth, which for this turn was not the Roman or prophetic earth, having interfered to preserve Christianity (page 149).

"But the hour of the accomplished glory of Jesus had come. He is described in the verses I have quoted, not as in the actual exercise of this power, for the vision is seen in heaven, but as invested with it in order that it may be exercised; and presently afterwards it is exercised first upon Antichrist, then upon Satan, and then upon these nations which," etc.

279 Now in page 128 the Son quits (at the beginning or end of the three days and a half that the witnesses lie dead) "the throne of the Father, and is invested with the power, the long delegated power, which now is finally taken from the hands of man." "When the seventh trumpet sounds, this scene has passed in heaven."

Page 207, "As soon as He descends into the air . . . His first act will be to judge that which is bearing His name . . . . But after the harvest is over, the vintage yet remains." That is, the judgment of what Antichrist cherishes. Here in page 229 He is seen invested with this power in heaven - the "power with which He is invested for the government of the earth" - clearly therefore the same with that of page 128, just quoted. But then (page 207), "His first act will be to judge that which is bearing His name." But here all this about the harvest is not viewed as the exercise of this power at all. The saints have joined Him. All about Christendom is dropped, and the exercise of this glorious power with which "the Bridegroom will be invested in order that He may prepare this earth, filled though it be with enemies, for the habitation of His bride," is "first upon Antichrist." Would it be believed in this account that all the judgment of Matthew 13 had already been executed on earth since He was invested with this glorious power?

One would think it was some other sort of glory, quite distinct; for He had been invested with the long delegated power; but then when He came into the air, having commission from God, He judges Christendom. Now He is seen invested with glorious power in vision in heaven, and this power is not first exercised on Christendom at all, but on Antichrist, who has been looking on undismayed while Christendom, and even his own second capital, Babylon, has been undergoing judgment by Christ in the other sort of power.

Further, this power (page 299) is in order that He (Christ) may prepare this earth for the habitation of His bride. But then she is never to be introduced into this earth at all, but into the new earth. So that the millennial power which Christ exercises does not prepare the earth for her at all. He has given it up to God the Father. A new earth, the elements having melted with fervent heat, is the scene into which she is introduced. The earth filled with enemies, cleared by His power, though it be to prepare it for her, never sees her in it. Where is it stated that Christ rules the nations with a rod of iron after He has judged Satan? Does the author really believe that Psalm 2 or the promise to Thyatira is the constant character of Christ's government as the Prince of peace? "He does not cease to hold the rod of iron." Let the reader consult what is stated of this in Psalm 2: 9, Revelation 2: 27, or even chapter 19: 15, and see if the author's ideas here of the government of Christ are just, and see if the rod of iron is the character of Christ's sceptre after Satan is bound, and when the earth rejoices in His coming, and reposes under the shadow of that great Rock after all its toils.

280 Here, too (page 301), we find "Him who comes as King of kings and Lord of lords." Before, this was not the event of His coming, He had come before to judge Christendom. The way the author explains this (page 333) is, that Christ first comes as the star. "He will come in glory strictly unearthly and divine." Afterwards, it appears, He will be the sun rising. The first applies to Matthew 13, and the harvest, wherever found, as Revelation 14: 14. But in this glory, said to be strictly unearthly and divine, He is the Son of man, once the sower of the good seed, who judges because He is the Son of man, which the Father does not because His glory is strictly divine; and the judgment of the quick is executed on the tares in this distant and unearthly glory. Indeed in this connection He is always particularly called the Son of man, as in Daniel 7, Revelation 14: 14, Matthew 13 (I know not whether this is to shew it is strictly divine); whereas in the passage before us (Rev. 19), which is not the starlike visitations, He has a name which none knows but Himself. He is the Word of God, King of kings and Lord of lords - words which do convey glory strictly divine, as John 1 and 1 Timothy 6 plainly shew. It is going a little too far to say He shall come as the Son of God in His own glory, when the passage runs thus - "of him shall the Son of man be ashamed when he shall come in his own glory."

But to continue: I have not much to remark on the pages immediately following. The application of Psalm 96 is evidently wrong, because it is said, "He cometh," and it is clear that at the time spoken of in page 303 the Lord was come in every sense of the word.

281 On page 304 I must remark that the dispensation of the fulness of times is surely not eternity. The heading up all things in Christ for the administration, of that fulness of times, is hardly the period after His having delivered up the kingdom: nor does the administration of the fulness of times or seasons signify eternity. It refers to the inheritance in which we are joint-heirs with Christ, when, having suffered, we reign, having meanwhile the earnest of the inheritance till the redemption of the purchased possession. After that, God is to be all in all, and the Son Himself subject, and not reigning as man.

What follows has been already discussed: only I repeat there is never a hint in Scripture of the heavenly saints sharing the glory of the throne of David with Christ. The statement as to those who are raised to share millennial power is clearly unwarranted if taken as exclusive. "This is the first resurrection," is certainly not merely of those who died under persecution, nor indeed did all the twelve apostles die under persecution, for John himself did not.

The use of Isaiah 65, at the close of page 306, is clearly a misuse of it, as may easily be seen by reading verses 17 and 18; though all recognise that the earthly millennial is not the final state. But of this earthly millennial state - so celebrated in the prophets that the whole earth is to break forth into singing and joy, that they are called to rejoice for ever in that which God creates - we are told, little is said in the Revelation. It is such a time of imperfectness and evil. "The bride of the Lamb" "is kept apart* from the millennial earth, and is not brought from her heavenly elevation into the sphere below, until the millennial earth and heavens have fully passed away." And yet Jerusalem is the "own city" of our system. And "the summit of Zion," "miraculously exalted above the hills,"** "arising from the earth as if to meet the heavenly city resting over it in the heavens above, will be the place where heavenly glory will be first brought into real connection with this earth." "It is this earthly and yet heavenly condition of Zion that" "harmonises truth belonging to the earth with other truths referring to heavenly and unearthly glories" . . . so "that he who can in this sense say that he has come to Zion must mean that he belongs to those whose glory is not of earth merely." Being "of those who, going from one grade of glory (!) to another, appear in Zion before God." I do not exactly see how heavenly glory is brought into real connection with this earth, if it is kept apart from the earth - if heavenly and unearthly glories come down to Zion, and Zion is miraculously exalted to meet the heavenly city.

{*See page 320. What keeping apart means, where we find it called "close . . . systematic relationship to the earth" - "the glory of the saints brought into its closest adaptation to the need of a fallen earth" - it is not easy to see. I am not denying that the heavenly Jerusalem does not descend on the earth during the millennium. But close systematic relationship and being brought into its closest adaptation is a strange way to keep apart. God will gather together in one all things, both which are in heaven and in earth.}

{**The whole church will be there, and I suppose the church is the bride of the Lamb.}

282 As to page 310, the city is not exactly called the bride of the Lamb. She was "prepared as a bride adorned for her husband." She is not said to bear the name of bride. Still, that she retained as a figure all her bridal glory I doubt not, and all the freshest affections of her heavenly Bridegroom. But that is not the point here. In this sense bride is not a temporary name for her. But how, if she do still bear it at the end of the millennium, and on her introduction after the passing away of heaven and earth, and all things being made new, into the new heavens and new earth, is it a temporary name? Is it not the proof that that church, seen in glory as the bride at the commencement of the millennium, continues to be so for ever? We are then told that we do not know "what new worlds may be created." That may be safely admitted, and I suppose that we are ignorant if there will be any at all. But, new worlds created or not, "the new earth will be the centre of the economy and order of creation." Where is this revealed? "And it is as directing this economy, and as mistress of this order, that the church is symbolised by this city, and named, wife of the Lamb." Where is this found? or is government the only reason why the church is called wife of the Lamb? I read that the kingdom will be given up, and the Son subject, God being all in all; so that I see rather the contrary of all this in Scripture; though our eternal blessedness, and the immutable Deity of the Son remain unchanged. But as to the economy and order, it seems quite different, God being all in all. The tabernacle of God is with men. The Lamb is no longer mentioned as to government as such. I see no reason to say that the church ceases to be His bride, His wife. Ephesians 3: 21 seems to indicate eternal glory of the church as such. But if a veil is thrown over her relation to the earth, etc., it would have been better, I suppose, not to have said, the new earth will be thus, and the church that, in it.

283 "It will not lose" . . . "the glory which Jesus had with the Father before the world was." Where is it ever said the church is to have this at any time?

I will not here enter into a discussion whether the bride be the highest character of the manifold glories. Children of the Father, the saint knows to be itself a relation full of blessing: it gives the name of nearness to the Father, as that of bride of more especial union with the Son, who has made us to be of His body, His flesh, and His bones. "But one presentation" though this be, surely it is one of singular blessedness. Every possible glory, indeed, is ours: the blessedness that is in God Himself, as far as it can be communicated, for we dwell in God, and God in us; relation blessedness, for we are children; associated blessedness in union with the blessed one, for we are the bride; official nearness and glory, for we are kings and priests; human blessedness, for we shall be perfect men after the image of the second Adam; corporate blessedness, for we shall have joy together; individual, for we shall have a name given which no one knows but he that receives it, and we shall have the fulness of the Holy Ghost dwelling in us, unhindered by these poor bodies, yea, clothed upon by a vessel suited to the power of the divine inhabitant, so as to be able in full largeness of heart to enjoy all this. There is a difference in the sphere of their exercise, no doubt. But when the author says that the name of bride is but one presentation, and that not in the highest sphere, I do not think that the spiritual mind will relish the use of language which certainly means to depreciate this presentation of glory.

Is the bride not the bride of Christ everywhere? And, if she be so in the sphere of His heavenly affections, is she not so in the display of His glory? Is she disowned elsewhere? Is she so kept apart from earth that when she may be, as alleged, on Mount Zion or anywhere else, the Lamb disowns her as such - does not recognise her before these strangers to the heavenly courts?

284 Further, if the name of bride be "but one presentation in one especial sphere (and that not the highest)," how is it that this city will be the home of the affections of Christ? "It will be His spouse - He will trust in her, joy in her, and find her one who responds to His affections, enters into His thoughts, and adorns Him by her excellencies, even in the courts of His highest glory" (page 321).

I really sometimes feel I am wrong in answering statements made to suit the moment, without an attempt at consistency, at the distance of a few pages. I have only to add here - Where is it said that the saints will be in the heaven of heavens?

As to the notes, we have a repetition of what, though just in general as to division, shews the confusion of the arrangement proposed by the author. Chapters 6 to 18 are chastisements from the throne of God, which immediately precede the mission of the Lord Jesus in glory. "But now the time has come for Christ to occupy His own throne,* and to be manifested in the exercise of His own glorious power." In pages 11-13, we find that it is one of two things, either God acting for Christ, or Christ assuming the exercise of the authority of His own kingdom. "As soon as it" (the footstool) "is prepared, Christ will quit the throne of the Majesty in the heavens, and will return in glory." So that there are but the two things, God acting for Christ, and Christ having assumed the power of His own kingdom.

{*The reader will do well to bear in mind that this change is alleged to take place the instant Christ rises up from the Father's throne.}

Now, in chapter 19 the time has come, according to the author, for the latter. The previous chapters were God acting for Christ - what preceded His mission. But in one of these previous chapters, namely, chapter 14, we have had the harvest, or judgment of Christendom (to say nothing here of the vintage) when Christ had come in clouds. Does that precede His mission? We have had in chapters 14, 16, and at large in chapter 18,* the destruction of Babylon, a destruction by the act of Christ,** which takes place at the moment of the rapture of the saints (page 298), and therefore when Christ had left the throne of God and come in the clouds into the air. That is, we have the most important events of chapters 6 to 18 before the time had come, for this is in chapter 19. Or is it alleged that the harvest and judgment of Babylon precede the mission of the Lord Jesus in glory? If so, then it is quite clear that, according to the author, His mission and return in glory does not take place when He quits the Father's throne, but is a subsequent event, relating to His appearing to the inhabitants of earth, and that before His mission and His appearing in glory; and yet, after His having left the throne of His Father, a series of the most important events occur, even all that immediately regard the church, which is exactly what the author so laboriously seeks to deny. I am not recurring here to the judgment of the tares, or the contradictions of the author as to Babylon, and Christ's appearance as the star, and then as the sun. These I have spoken of. Up to chapter 19 the time had not come for Christ to be manifested in the exercise of His own glorious power. Now it has, and Antichrist is judged by the glorious appearing of Christ.

{*I am aware that elsewhere the author states this quite differently - that the vials are God's actings before He gives commission to Christ to act. But I am quoting from page 299. I have met another view of the case in what follows.}

{**I omit chapter 17, because the author would make that the destruction of the system.}

285 But then, before this, Christ had left the throne, and time enough had elapsed since His leaving it to accomplish all the most important events in the Revelation, or indeed I may say in Scripture, as to power and judgment - the harvest, the glorifying of the church, the judgment of the great whore that corrupted the earth. That is, there is an interval full of the most important events between Christ's leaving the throne, and His appearing for the judgment of the man of sin. There is an acknowledged difference between Christ's rising up from the throne of the Father and its consequences, and the manifestation of His coming to destroy Antichrist - between His coming (parousia), 2 Thess. 2: 1, and "the appearing of his coming" (2 Thess. 2: 8) - on the denial of which the statements in the beginning of the "Thoughts" are founded, and to subvert which the quotation of Psalm 110 is applied.

That the Revelation relates to God's dealings with the earth is in general true, and that hence the marriage of the Lamb, though celebrated, is not described, is also true. But it is celebrated as now come, and there are those that are called to the marriage supper, as well as to the terrible judgment of the supper of the great God. But to say that chapter 14 consists of references elucidated by the chapters which respectively succeed is in many respects incorrect. The harvest is not subsequently described, nor the one hundred and forty-four thousand on Mount Zion, nor the preaching of the everlasting gospel. Even as to Babylon, in the comment on that chapter we were told in general that the events were in order,* though at the same time the announcement of the fall of Babylon was declared to be a prophetic testimony which could even now be used; and as an event it is here stated to be synchronous with the harvest, the catching up of the saints. The statement here is quite an incorrect one, aiming at neutralising as far as possible the importance of the statement contained in chapter 19: 1-10, and their place in the book. "Babylon is just alluded to in chapter 14 . . . the description is given after." But she is stated to be fallen in chapter 14, it is not that she is alluded to, but her fall declared.

{*Following each other just in the order in which they are mentioned," (p. 201). It is indeed said, "in all the instances which imply active interference on the part of God." This may seem to modify the statement. But then, what does it amount to? Just a proof of the looseness of the statements made. "In chapter 13 no interference on the part of God is mentioned. Evil appears to reign as if God had forsaken the earth," etc. "But it is far otherwise. God will plead with men both in testimony and judgment: and this chapter 14 reveals" (p. 417, 418). "The character of the events is clear, and their order." (See p. 200.) "A preaching, etc., a testimony against Babylon, and a declaration of its doom - a testimony against the beast, etc. - an intimation that the time is come for the saints to enter into their rest, etc. - the reaping-the vintage." Now, there is no testimony against Babylon at all, but a declaration of her doom as accomplished. But, if instances which imply active interference mean acts of God's unless this fall of Babylon be one, there are, in the whole series, just two, the harvest and the vintage. The rest are intimations, preaching, testimonies. So that the statement really comes to nothing at all, unless turning into a testimony against Babylon what is certainly no such thing, to avoid the subversion of his own system by the plain statement of Scripture.}

286 Here we are told "the wife of the Lamb is similarly alluded to in verse 7," etc. But it is her marriage that is alluded to, and declared to be come, and it is that that is the subject of gladness and rejoicing. And here I would ask the reason of the division proposed. The object is to separate the marriage of the church from the coming forth of the same church in power as following Jesus - one was carried on in heaven, and not described, but only its celebration heard. As to the other, heaven is opened, and Christ is seen on the white horse with the armies in heaven following Him. Now, if anyone be minded to close chapter 19 with verse 10, leaving the connection of it with what follows to the moral perception of the reader, I have not much to object. One gives Christ as Bridegroom; the other, as Judge and King in war (the church having its suited place in each). But then the next proposed new chapter must close with chapter 20: 3, because that verse closes in historical order what is resumed in verse 7 in another point of view, and verse 4 takes up again the statements of verses 1-3 under another point of view, as a new vision. The subject is not "strictly consecutive"; for part of the chapter takes up the same period a second time in another point of view. Chapter 19 closes the war judgment of the Son of man, come forth as Word of God, King of kings, and Lord of lords. Chapter 20: 1-3, gives the angelic binding of Satan.* Chapter 20: 4, begins session in judgment and reigning, not coming in judgment, as in "he doth judge and make war." And though this be interrupted by the loosing of Satan, it is then fire of God out from heaven settles it, not the coming or warring of Christ; and judgment in session is resumed, only above on the great white throne, and of the dead.

{*So that, on the proposed new plan, chapter 19 would be verses 1-10 of chapter 19; chapter 20 would be 19: 11 to the end, and 1 - 3 of chapter 20. Chapter 21 would commence verse 4 of chapter 20.}

287 This is the real division in sense. The truth is, that, though convenient for reference, any division into chapters is an evil as to the connection of the meaning, because the Bible was not written in chapters. Thus the first three verses of chapter 20 are to themselves as a subject, and yet follow on chapter 19. They belong rather to chapter 19 than to chapter 20; and yet I judge chapter 19 gives a very complete view of one subject, the double relationship of the church with Christ, so that it makes a very good chapter. Chapter 20: 1-3 is connected historically, and not in subject. It is a separate act: verse 4 resumes the subject of chapter 19, i.e., the relationship of Christ and the church - they live and reign - but does not follow historically on verse 3, but, after treating of the same period as verses 1-3 in another point of view down to the end of verse 6,* the chapter pursues then the history farther on. What I have said would easily shew the natural distribution into paragraphs: chapter 19: 1-9; verse 10; verses 11-21; chapter 20: 1-3 (4-6), 15; chapter 21: 1-8; verses 9-27; chapter 22: 1-7. Verse 8 begins evidently the apostle's remarks on the visions and communications which were now closed. As to Scripture teaching by recurrence, it is no more than every history that ever was written does.

{*Verses 4-6 are really a parenthesis. The history continues regularly in reading verse 7 after verse 3.}

288 The note on "the marriage of the Lamb is come" requires some remark. Christ's wife had made herself ready. But, like the earthly city Jerusalem, this also is a city as well as a woman. "In either case it is a corporate or collective symbol or title, and admits of being indefinitely extended in comprehensiveness."

Now, what the eternal state of blessedness may be, I do not here decide, or whether the bride of Christ, viewed as the Lamb's wife during the millennial period, retains any special position afterwards. Some passages seem to say so, but there is so little said in Scripture upon it, that I affirm nothing with the light I have.

But the object of this note is to shew that the church, the bride, the Lamb's wife, when married to Christ, was not a bit more complete than Jerusalem when taken up as His by Jehovah. And as this latter earthly city could have many inhabitants year after year added to it, so can the bride, the Lamb's wife, who is called a city, and can have as a corporate or collective symbol a constant accession of inhabitants. But, though the figure of a city is used, is the bride of Christ a place thus adopted of God, whose inhabitants may increase and be added to? Is that the idea we are to form of the Lamb's wife, a city thus owned, so distinct from its inhabitants that others are introduced after the marriage of the Lamb, the city being corporately complete, though many may be added? For I suppose the marriage of the Lamb does not take place until His wife is in some sense complete, "ready." Is this the idea presented in Ephesians 5, of the body of Christ which He cherishes and nourishes as His own flesh? A mere city, having a collective title capable of indefinite extension?

And further, what mean the words "In either case it is a corporate or collective symbol or title"? It is easy to huddle words thus together, so that their distinct meaning is lost. The point here is, that the heavenly Jerusalem, whose symbolical completeness and perfectness is so wonderfully set forth, is just like Jerusalem on earth, as to receiving an accession of inhabitants. To prove this it is shewn that Jerusalem on earth is a city and a woman. In either case a collective symbol or title. How in either case? What is there of a symbol in building up the walls of earthly Jerusalem? How is it in that case a corporate or collective symbol or title? A city has its walls built up: I see nothing corporate or symbolical in that. And when the figure of an enslaved woman is applied to Zion, I see nothing corporate or collective, nor symbolical indeed either: a common figure is used, and that is all. Further, what means "the risen saints as inhabiters of the heavenly city" "are represented" "firstly by a woman," and "secondly by a city"?

289 But the main point is the reducing the bride, the Lamb's wife, when made ready and the marriage come, to a mere city receiving a succession of inhabitants, and not the complete and perfect bride of Christ - His body, presented to Himself a glorious church, without spot or wrinkle, or any such thing - as Eve to Adam by God. And how is a woman a corporate symbol? It is a symbol of the church, which is a body of people, but represents its unity and completeness, not its capacity of being indefinitely extended. The symbol of a body of people is not a corporate symbol in this sense, but just exactly the contrary.

The Greek criticism which follows is again quite wrong. "Those invited" (Greek oi keklemenoi, Matt. 22: 8) has purely a present sense.

The aorist would refer to what had been done in calling them in an historical way, as a fact, as a past thing; the perfect, the present continuous state, though supposing of course that they had been called. They were "those invited" at the table: the aorist would have been used if it applied to what had been done historically during the dispensation. In the best dictionaries you may find the Greek means a guest.* And not only is it an error in general as to the use of the perfect, which is not an historical tense, but the present continuation of the result of a past action, but it is more particularly the case with words of the class in which kaleo stands.**

{*See Liddell and Scott, under kaleo. The same thing is found in the grammars. Matthiae gives examples in Greek such as, I am married; I married; the city is taken; the city was taken, etc. Rost gives analogous statements.}

{**In such perfects the idea of the casual action appears to be almost merged, and they are virtually presents; not however to be confounded with the presents from which they are derived. Of this kind are kektemai (I possess), etc., keklemai (I am called), etc.}

290 It is not then "who have been called" (that would be the aorist), but "which are called," or, the guests. It is not the dispensational title which now attaches to the saints of God; for that would give it the sense of the act of calling, or historical sense, and not the present condition at the time spoken of in the chapter.

And then just see the consequence of this false grammar. "They, as well as those who merely profess the name of Jesus, are 'guests at the marriage supper.'" Now, if they are, in the sense of the chapter we are examining, then the professors who are to be cast into outward darkness are "blessed." And this is just the effect of taking the perfect tense, which speaks of their continuously and actually enjoying the privilege of the invitation, for the aorist, which refers to the historical fact of invitation and acceptance making a guest. The author therefore is obliged to say, "The blessedness of those 'guests' - those of them at least who are duly arrayed." And hence he confounds it with the parable which describes the act of calling.

And the author goes so far as to say, "The saints are here represented, first as those who have been guests at the marriage supper." Now this is most positively and unequivocally bad grammar, as no one can deny who knows what the force of the Greek perfect is. But there is no such exception made. The guests, the called, are blest. I should not have rested so long here on a point of grammar, but that it involves the sense of the passage, and that the English translation is quite right, and the critical remark, and all built on it, quite wrong. The Greek for "those invited" in Matthew 22: 8 is not "who have been called," or "have been guests," but who "are." It is not an account of what may have been historically done in past time.

As to "heaven opened." It is clear that the horse was not a symbol of what was to be done in heaven. But "millennial reign" is a little vague, because He hardly reigned millennially before Antichrist was destroyed, and yet He came on the white horse to destroy him. Nor do I think it will be ever found that horses symbolise reigning, but the providential actings of God in the way of imperial power on the earth. The reigning millennially is in chapter 20: 14. This is "making war," which is not reigning; for a man does not reign where he makes war. A horse then is power for the earth, but it is not reigning. He was coming moreover, though there be no description of it; for the armies in heaven followed him. We have a statement as to those that are with Him, which shews that they are not angels who are spoken of in the war against the ten horns. They are (chap. 17) called, and chosen, and faithful; which words are all characteristic of the same persons. Besides, they were clothed in "fine linen," which I suppose is hardly angelic clothing: that elsewhere is linon (Greek). In this chapter "fine linen" is used of the righteousness of saints.

291 The distinction between the sword and the rod of iron is a curious one. The sword slays all. It does slay the armies of Antichrist.* But why all? This does not seem necessary, for example, in the church of Pergamos. The use of it in Hebrews 4: 12 seems to lead one to suppose that it is not necessary. Here the word is 'smite.' Still, I should think that breaking to shivers like a potter's vessel is something like destruction. That is what is connected with the rod of iron. And where is it found as the shepherd rod of governance?

{*The beast of Rev. 13: 1.}

The next note is a mere changing of the passage to meet the author's views. The apostle saw three things: thrones and persons sitting on them; the souls of them that were beheaded; and those who had not worshipped the beast. All are merged by the writer into one. Persons sitting on them "and" the souls, means that the persons sitting were these souls. And the souls, etc., and those who had not worshipped, means the souls, specially those who had not worshipped. And thus there can be no doubt that martyrs alone are spoken of in this passage!

As in other places where particular classes are spoken of, he regards those spoken of as representative bodies. But why do those who have come out of the great tribulation represent those who do not? Or those who have testified against Antichrist* represent those who have not? The author so regards it: that is really all that can be said. And this is the more unreasonable, because the persons mentioned in this verse have been already mentioned as distinct classes (that is, in distinct circumstances previously). In chapter 6 we have those who had been slain for the word of God, and for the testimony which they had held, who are given each one a white robe, and told to wait till certain other brethren who should be killed as they were should be fulfilled. Here they are again in chapter 20. We find certain others killed under the beast, celebrated as having gotten the victory over the beast, and over his image (chap. 15: 2) according to the warning of chapter 14: 9; and we find them again in the verse under consideration.

{*The beast of Rev. 13: 1.}

292 Whereas the first words of the verse are quite general for the state all the saints of the first resurrection would be in. I saw thrones, and they sat on them, and judgment was given to them. Royal judgment was now set in its place, and we know the saints are to be there. If these slain ones might have seemed to have fallen under the power of Satan (as to the body, they might, for there are those that can kill the body till judgment is executed), but they live and reign with Christ when the judgment is set.

The seven churches do not represent all churches. Each church represents a particular moral state. The professing church, or a particular part of it at any given time, may be in that state. Did Philadelphia represent Sardis, or any church in a similar state?

But the special circumstances and position of saints, which the Revelation so carefully brings out, the author of the "Thoughts" is determined at all cost to set aside.

As to Gog and Magog, there is no doubt of course that this is not what is mentioned in Ezekiel. As to the time, it will be evident to one examining it, that Ezekiel (beginning for example from chapter 34) gives the whole history of Israel's return and blessing, but chiefly in reference to external, rather than internal circumstances; because the four monarchies of the image of Daniel 2 are not the subject of Ezekiel's prophecies. And I do not doubt that an interval elapses between the first appearing of Christ in judgment of Antichrist, and His Solomon reign - what I may call, to explain myself, a David reign. But then all that is stated about it here is wrong. The period of the visitation of the Lord in Jerusalem is not His manifestation as Morning Star,* as contrasted with the Sun arising with healing on His wings.

{*If pages 150, 151, and 333, in the "Thoughts," be compared with page 317, it will be evident on the author's system the visitation on Jerusalem cannot be the manifestation as Morning Star, because the judgment of Christendom and Babylon had already taken place by the Lord in this character. It cannot therefore be at Jerusalem what it is described to be in page 533. I do not repeat the comment I have made in the remarks on each of these places.}

293 This last is from Malachi, and applies to His visiting the remnant in Jerusalem. While the proud were called happy, they that feared the Lord spake often one to another, etc., and I will spare them, saith the Lord. "Then shall ye return, and discern between the righteous and the wicked," etc. "For, behold, the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts." Is it not evident here that the arising of the Sun of righteousness on those that fear the Lord is identified with the judgment on the wicked, in the day that the Lord of hosts shall do this? The wicked being as ashes under the soles of the righteous' feet? Is not this the day of visitation from the Lord - this day that burns as an oven?

And now, where is there anything said of Christ's manifestation as morning star in judgment on Jerusalem? No such thought is found in Scripture, nor anything like it. The morning star is found in two* places in Scripture; in chapter 22 Christ is the bright and morning star, where it has no connection with judgment at all, but makes the Spirit and the bride say Come. And in the promise to the overcomers of the church of Thyatira, when, after speaking of ruling the nations with a rod of iron, it is added as a distinct thing, "And I will give him the morning star."

{*There is besides "till the day star arise in your hearts."}

294 Certainly the idea conveyed by the day star is something before the day, the portion and joy of those that watch for the morning. The day is a thief and a snare to the whole world, though we are peacefully of it. The day, bright and blessed though it be in result, is never spoken of but as terrible in its coming on the world, as we have seen in Malachi of the Sun of righteousness. The star is never spoken of as rising on the world at all.

All the system founded on this is the mere imagination of the author.

As to the nations confederate with Gog, the author believes them "to be the nations which are now occupying the districts in the centre of Asia north-east of Persia - Bokhara for instance." It is curious the effect of living what Lord Bacon calls, in the apexes of divine learning ("inter apices divinae scientia"), especially when mountains of systems are built upon it. The author had no need to go so far north-east of Persia to seek the confederates. If he had taken the trouble to read the chapter in Ezekiel, he would have found it was just Persia itself, and the nations south-west of it: to give them in their Hebrew names (which I do, because then Scripture will direct us), Cush and Phut. All the district about Euphrates and the Tigris is Cush according to the Scripture, and perhaps large districts in Arabia. See Genesis 2: 13; chap. 10: 7-12.* Further, in Jeremiah 46: 9, we find Cush and Phut connected with the Egyptian army, that is, with Mizraim, another son of Ham - Lydians also. Persia, Lud, and Phut, were among the mercenaries of Tyre, Ezekiel 27: 10. Cush, Phut, and Lud, are again identified with Mizraim or Egypt; Ezekiel 30: 5. Cush, Phut, Mizraim, and Lubim (not Ludim), are again together in Nahum 3: 9. Lubim I suppose may be the Lehebim, who with the Ludim (whose territory I do not pretend to decide) were sprung from Mizraim or the Egyptians. Nahum shews that Cush and Phut were naturally connected with Egypt.

{*In more modern times it seems plain that Cush means the African Ethiopia, see Esther 1: 1; Ezekiel 29: 10.}

295 The fact of the existence of an Euphratean Ethiopia* settled by Nimrod, and an Ethiopia connected with Egypt, is nothing wonderful when we recollect that all these countries were peopled by the descendants of Ham. The Abrahamic descendants of Shem having been seated by the Lord's judgment in the centre of them all by the almost complete extirpation of the Canaanitish race - complete, had Israel been faithful.

{*I do not doubt that this is the meaning of "beyond the rivers of Ethiopia or Cush," Isaiah 18. The power there spoken of as acting in the latter day was beyond the boundaries of the nations then in relationship with Israel, of which the Nile and the Euphrates are taken as the expression.}

Hence, however, it is clear that, instead of the confederates of Gog being the nations to the north-east of Persia, that is, Tartary proper, they are Persia itself, and the nations southwest of it, and perhaps (if we adopt Armenia as the seat of Eden) the north-west. I leave others to determine whether Ethiopia and Libya are to be extended to the countries so called in Africa. The only word which could refer to Tartary is "north quarters," or, more properly, the recesses of the north. But this can hardly be, because he is speaking of countries lying west of the Caspian (for so Togarmah is supposed to be), that is, Armenia and the Caucasian range, and would, if going beyond Togarmah itself, rather mean Russia. Perhaps we should more rightly take it as meaning that Togarmah itself was the recesses of the north. Ezekiel 27 leads one to consider that Meshech, Tubal, and Togarmah, were districts of trade connected with one another: at least they are mentioned in succession: "Many people with him" may of course include Bokhara, or any other country around. On the whole, the district named reaches from the Persian Gulf to Russia, leaving aside the question of Ethiopia and Libya in Africa.

There is another question remains - Gog himself; for we have been considering his confederates. Meshech and Tubal are certainly his dominions. I suppose there is little doubt of the region designated by these words, namely, in general, the country between the Caspian and the Black Sea, though it may go farther into northern Asia and southern Russia* (Gomer had probably a wider range). The only word which remains is "chief prince," or prince of Ross, as some have translated it. The author believes the English translation right; he does not tell us why. The elder Lowth a century ago translated it "prince of Ross" (or rather "Rosh"); the most accurate modern translation does so too. Gesenius gives it as the unquestionable meaning, and adds that without doubt it means the Russians. In the middle ages in the East they had the name of Ross. The English translators have given, as an equivalent translation in the margin, "prince of the chief" (the chief being Rosh in Hebrew). So that the English translation gives both. For my own part, though there may be some difficulty in the accents, and everyone knows how obscure a point that is, I do not see how it is possible to translate it "chief prince." The Septuagint have it as a proper name, Rhos. If it be translated as a word, and not a name, it surely should be "prince of the head, of Meshech, and of Tubal."

{*The countries in general described are just the ancient Scythians and their conquests: for they went as far as Egypt.}

296 The reader may be surprised at the introduction of all this geography, or why the author of the "Thoughts" is anxious for the English translation "chief prince." The reason is this. If Lowth and the other authorities I have mentioned are right, the whole fabric of the author falls together, for this reason - that Russia and her professing Christian dependencies will have been judged already as Christendom, and therefore cannot come here in Ezekiel as still to be judged.

In the next note it is stated that "there are evidently some who stand before the throne whose names are written in the book of life: and they will doubtless be very many." What the word of God says is, "Whosoever was not found written in the book of life was cast into the lake of fire," but not a word of any who were being there. It was the dead only that were there: there is no proof that the saints will die in the millennium. All were judged here according to their works. I know not who should be justified if thus judged. I do not see that Scripture says anything as to the judgment of the millennial saints, if we except some general principle, that corruption cannot inherit incorruption. This judgment of the white throne would not reach those mentioned here. They are there alive in the camp of the saints and the beloved city. We have no account how they are changed to their eternal state; nor need we have.

I have nothing to say as to the sea, but to ask where it is said to mean "barrenness, separation, and the power of death." It is used figuratively for masses of people. In the millennial time I read of the abundance of the seas.

297 The rest of the note is more important. In the new heavens and the new earth, creation, "whatever shall then be known as creation [not of course the present groaning one, for the elements will have melted with fervent heat] will be enjoying glorious liberty, founded on redemption, similar to that which the heavenly city will be enjoying as soon as the millennium commences." That there will be a certain link of circumstances is all very true. But what means "similar"? The creature in us is to be fashioned like Christ's glorious body. I suppose that whatever is known then as creation will not be that. The residue of the note is most singular. The scripture says the creature is waiting for the manifestation of the sons of God, groaning and travailing until now, and is subjected to vanity, in hope that the creature itself shall be delivered from the bondage of corruption into the glorious liberty of the children of God. But, according to the author, it is to be freed from the bondage of corruption, but not brought into glorious liberty. Is not that rather a strange interpretation of the passage? The second reason why it waits with earnest expectation for the commencement of the millennium is, that it will behold in the heavenly city . . . a specimen and earnest of its own future glory. What part of creation does that? This merely means (if it means anything) that the saints on earth then, and of course the elect saints* exclusively, will see in the state of the heavenly saints that they will be in time as glorious as they. Now, I ask any one, is that to be found, or anything about it, in Romans 8, or anywhere in Scripture? It is only an effort to shew that the bride, the Lamb's wife, during the millennium will in the end be no better off than the rest. It may be so, for I will not reason on it here,** and that suffering with Him being the path to be glorified with Him is only a temporary ordinance, as well as the blessing announced to belong to those who have believed without seeing. But certainly it is produced here without any proof, and the passage commented on affords no idea like it at all; for the creature is distinguished from elect saints, who are groaning too. And it is accompanied with the singular assertion that, delivered from the bondage of corruption into the glorious liberty of God's children means that it is delivered from the bondage of corruption, but not into the glorious liberty, but that seeing that in others makes it know that it will be; though, as we have seen, this only applies to elect millennial saints, and certainly not in that sense to whatever is known as creation, if there be anything else.

{*Unless the author means to say that the physical creation will itself have the glory and likeness of Christ, which I suppose need not be reasoned about.}

{**In page 335 the author supposes the possibility of official differences; on the other hand, it is clear that the whole family of the redeemed will be with and like Christ in common Second Adam blessedness, the Son being Himself subject as Second Adam, and head of this blessed family of redemption man, the tabernacle of God being with men, no longer with a separate people on earth, or Himself in a certain sense absent,* or rather we "present in the body, and absent from the Lord." The distinctive honour or official difference of the heavenly Jerusalem, if such there be then, is a subject too large to enter into here, more especially as I have no very positive judgment about it.}

{{*Nor is it even the millennial way of uniting all things, which still as to the saints maintains the distinction of the heavenly glory and earthly glory: for there is glory celestial, and glory terrestrial.}}

298 The millennial state is not a final state, as everyone knows, or it would not be a millennium. But when it is said, "to those enjoying its full blessedness," this can refer only to their circumstances, for they already bear the image of the Lord from heaven. But though it be not final, the statements made here are totally unwarranted by the passage alluded to, and more than unwarranted.

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

J. N. Darby.

<08001E> File section  10.

CHAPTER 22 [READ CHAP. 21] FROM VERSE 9

It seems an ungracious task to examine what, to many at any rate, will seem only a very beautiful development of the glory and character of the heavenly city. But it is but natural that, when the topic is but description even, and so less liable to error, still that the elements of the general system should be introduced, and thus sanctioned; and we owe it to the word of God, however beautiful language may be, to see whether the thoughts contained in it are scriptural. Now, much of what may seem very beautiful here I find mere unbridled imagination, and the system of the author maintained in its worst points. I would cite here, not as containing any particular evil, but as shewing how mere imagination is at work, the following statement from what may seem perhaps the most elevated part of the description: "Nothing can be more transparent than crystal - nothing more bright than the jasper - nothing more resplendent when fully illumined by the light of God."* What is jasper fully illumined by the light of God? Just nonsense. I do not attach any evil to this: it is just a proof that it is not the Spirit of God, but the imagination, which is in the description.

{*If taken as a symbol, jasper, according to the author, is the divine nature and glory. What is the meaning of that being illumined with the light of God?}

299 The statement that all these glories are diversified presentations of their manifold glory, has been examined more or less when each subject presented itself distinctly. It is quite certain that in the passages where they are found, distinct classes of saints, that is, distinct bodies in distinct circumstances, are spoken of, and their peculiar position in glory connected with and flowing out of these circumstances. This cannot be denied. One has only to read the passages. But then the author is pleased to say that he regards* them as representing the whole church, and that therefore they are to be taken as manifold glories of the same one company. But, not to speak of their standing round the Lamb on Mount Zion, this making some in peculiar circumstances representatives of all is setting aside the government of God - the special object of this book. You might as well say that Lot was a representative of Abraham, or Abraham of Lot, because both were believers and righteous, and therefore equally saved, as these distinct bodies of the whole church. Lot was just a representative of what it was to be not as Abraham. Nor is to be saved "so as by fire" (even to come to everyday circumstances) the same thing as an "abundant entrance into the everlasting kingdom." Having stated that they are all so, it is easy to conclude that "they are all necessary," though all be stated without the least scripture proof. Yet even so, all this (as is the case all through this book) is true for the occasion only. The contrary is stated elsewhere. Here the Lamb on Mount Zion is true indeed as one of the glories, but it does not shew "heaven brought into such close systematic relationship to the earth," as in the heavenly Jerusalem here considered. "It is the vision of the heavenly city that shews us the glory of the saints brought into its closest adaptation to the need of a fallen earth." "If a metropolis, as in this case it is, it becomes, throughout its appointed sphere, the centre from which and through which all vivifying influence is diffused." Elsewhere we read: -

{*See page 317.}

300 "Yet it is in this world that the glory and holiness and happiness of heaven is to be manifested and established." "There is one spot in the earth where the righteousness and joy and blessedness of heaven will be perfectly found, and that spot is the height of Zion." "That Mount Zion, in connection with the earthly Jerusalem, which will be builded around it, will become the centre of the earth's legislation and government," etc., "is again and again declared in scripture."

"It will be the place where heavenly glory will be made visible before the eyes of men. It will be the citadel of Jerusalem's strength, because it will be the place of the presence of the divine glory and omnipotent power."

"We read of the heavenly city at the commencement of the millennium so descending as not to be in heaven (for it descended from God, out of heaven), neither on the earth" . . . "In other words, it will be intermediate, as the holy place should be," etc. "But the summit of Zion, miraculously exalted above the hills (Isaiah 2) arising from earth as if to meet the heavenly city resting over it in the heavens above, will be the place where heavenly glory will first be brought into real connection with this earth. It will be the citadel of the holy ones, the place where the foot of Jacob's ladder may be said visibly to rest." In pages 195, 196, in a word, the heavenly Jerusalem is intermediate, as it should be. Heavenly glory is brought into real connection with the earth in the one hundred and forty-four thousand with the Lamb on Mount Zion, for the joy and blessedness of heaven will be perfectly found on earth. In page 320 it is the vision of the heavenly city that shews us the glory of the saints brought into the closest adaptation to the need of a fallen earth.

There, it is "the earthly and yet heavenly condition of Zion that fulfils the promises of scripture."

Here it is only one of those "previous visions in which heaven is not brought into such close systematic relationship to the earth."

In a word, the imagination was filled with the summit of Zion miraculously exalted above the hills there, and the heavenly Jerusalem was only intermediate: here it was filled with the latter, and therefore Zion, however it was then the centre and the real connection of heavenly glory with this earth, did not here bring heaven into as close relationship to the earth, nor adaptation to its need as the heavenly city, which then was obliged to take an intermediate place, as it should. In a word, it is all just the sport of the imagination.

301 Besides, association with the earth is not in the least the main subject here, blessed as this may be for the earth, but association with the Lamb, and God's being there. It is not under this aspect that it is first called the bride of the Lamb. That she ministers blessing to the earth is true; but it is a secondary thing at the close. The earth is not mentioned till verse 24 of this chapter, and it is just the first two verses of chapter 22 which give the lovely picture of its associations with the earth in the way of blessing through the leaves of the trees that grew there.

Yet it is stated, "She is however described in this chapter chiefly, I might perhaps say entirely, in relation to the earth." Is that the case? Read only the chapter and see. The city, "the bride, the Lamb's wife," is itself described, and it is not "what she will be to the apprehensions of the millennial saints who dwell upon the earth" which is described; but what she is to the faith and hope of the pre-millennial saints. "I saw no temple therein, for the Lord God Almighty and the Lamb are the temple."

"And the glory of God did lighten it, and the Lamb is the light thereof." She herself is to be the light of the nations, but this is her light, what she enjoys within.

To talk about a metropolis and a centre, "where character is developed, and where habits of thought and action are displayed," so "that this city will be the home of the affections of Christ," perverts, fair as it may seem, the whole chapter. It is what it is for us, its glory and its privileges for us, which is described. Doubtless Christ will delight in His bride. But it is not what it is to Him which is here developed. He is the temple, He the light, with the Lord God Almighty in it. The whole principle of the statement is wrong. And if this be not a revelation of the secrets of her excellent glory (for it is not a question here of children of the Father), where is this revelation? There are particular symbolic blessings for those that overcome in the promises to the churches, but no revelation of the glory of the city. If it be not here, where is it to be found? If we have it here, "as in the distance," "as it were without the walls," where is the account from within? As usual, things are brought down to earth, and we may grope in the dark after all the rest. If it be asserted that the Father's house, and being with Christ there, is a higher feeling, I shall not dispute it, or enter on the point. But if the revelation of the interior blessedness of the heavenly city be not here, where is it?

302 And here in passing I must remark on a statement of page 322. This heavenly Jerusalem becomes "the earth's new centre of light and influence in the stead of" Babylon. Babylon being, according to the author, an earthly city, it ought, surely, to have been earthly Jerusalem. This shews how ill the whole system hangs together. But let that pass. Here the heavenly city is clearly in contrast with the Babylon who corrupted the earth, destroyed quite at the end; and, as he had made that a city on the Euphrates, it is the place of that city that the heavenly Jerusalem must take. This, people will believe as they like. But if "she had been the great result of the wisdom of ages, stimulated and assisted by the skill and energy of Satan," how comes it that when Satan gives his throne and power to one, as to whom "we may conceive his adaptation to his appointed work, and the security which the devil feels in entrusting him therewith, by the readiness with which the dragon resigns to him his throne," who will be "his deputy," not "an unknown stranger, but one already fitted for the place in which he and Satan were together to act, in parity of glory, for a little season," how comes it, I say, that his first act is to destroy and burn with fire "that city which had been emphatically from beneath, which had been the great result of the wisdom of ages, stimulated and assisted by the skill and energy of Satan"? Was he divided against himself? Or how did he raise up this person, together with whom he acts in parity of glory, to destroy this result of the wisdom of ages, stimulated and assisted by his own energy?

And now, which Babylon did the heavenly city take the place of, the system or the city? Hardly the system, because Antichrist had taken the place of that. But then, how was the city as such the result of the wisdom of ages, when its system had all been destroyed? And is it quite fair to say that she, "together with the beast, had ruled the earth for a season," when she had been in this character totally destroyed some years before the heavenly Jerusalem comes on the scene? And the truth is, it is evident that it is the destruction of the city (according to the author's scheme), not of the woman, which is exulted over as making way for the marriage of the Lamb. It is the destruction of chapter 18. But this had never ruled with the beast. It was the mere city. For my own part, I am persuaded that the more the author's system as to Babylon is examined, the more will it be found a complete delusion.

303 Next as to the precious stones. "We have seen them once on the breastplate of the high priest of Israel, the type and pledge of the moral grace and outward glory which should attach, and one day will attach, to all the Israel of God." Where have we seen this? What proof has the reader in his mind? That the city will have the glory of God, and be the brightest creature display of it through union with the glorified Bridegroom, and God's dwelling in the midst of her, is most sure. So far in general I have nothing to say. In general this is attributed to the heavenly city. Her light was like unto a stone most precious. But I do not see that any series of precious stones are used as symbols of the church's glory; and when it is said, "It is no unintelligible emblem to have one's name written on that whose lustre is as enduring as itself, and which shines most when brought into nearest connection with the light of God," on what does the author mean they were written? I suspect strongly that, however easy it may be to say it is no unintelligible emblem, not a single one of his readers understands it. We read of these stones, that He that sat upon the throne was to look upon like a jasper and a sardine stone. It was external glory.

The author says that the city (or rather the light of it, for it was not the city itself) being like a jasper, as well as He that sat on the throne, "teaches us not merely the nature of that brightness, but whence it flows, and where it is preserved for us, and why it will be in us, even because we are in Him that is true, that is, the true God." Now, that as a general truth our being in the Lord is the source of all our blessing every Christian believes. But this is never in any case connected with the lustre of precious stones in Scripture. They are a glory which can be put on. The high priest bore the names engraved on them, but there was nothing intrinsic, no principle of union between God and them, nor the high priest and them as to life at all. We must make the stones mean God and the divine nature, not something illumined by it, to mean this. But they were borne officially by the high priest. Take them as certain qualities put upon them, and I can understand this. This may come from life in us. But then I find the king of Tyre clothed with them (Ezek. 28). Were they the proof there, or do they teach us there, that he was in Him that is true, that is, the true God? Every precious stone was his covering. Apply this to Satan or what you will, it cannot mean what the author says it teaches us. The jasper, or any other stone, does not imply being in Him that is true. It is glory, and not partaking of nature, because we find it when the divine nature certainly was not partaken of. God was to look upon like this, and the light of the city was like this. Glory is always the idea attached to these stones. The priests' garments (and priesthood is not union, though union may co-exist with it) were for glory and beauty. The wall of the city was jasper. This, whatever it was, was her everlasting defence and security.

304 The paved work under the feet of the God of Israel was like a sapphire stone, as the body of heaven in its clearness. So the throne was as a sapphire in Ezekiel 1. This was hardly the divine nature, whatever the instrument of the displayed glory. And the reader must remember that the jasper and the sardine stone were affirmed of the glory in which the Lord was seen on the throne, as the first and last of the series on the breastplate of the high priest, to shew that all were included.* And, if we are to take in general "the symbolic meaning of precious stones" given by the author, what is the meaning of Babylon's being decked with precious stones? It is evident, if Scripture be examined, even leaving aside Babylon,** that the statement of the author is quite wrong. It is again his imagination, and not the word of God. That the stones displayed, not pure light, but what could be displayed of the glory of God in or as seen by a creature, I believe: whether presented to God covenantly as such on the breastplate of the high priest, or identified with the foundations of the city, or in general that one which is specially used as designating the glory of God, and therefore is used of the light of the whole city itself. But here I stop, and I do not think I say too much in saying I do not believe others go much farther.

{*Page 40.}

{**I leave aside Babylon, because I think it may be justly argued that precious stones are there used in a lower and more carnal sense. But the author's statement is without limitation.}

305 But I object much to the use made of the symbol here. It is affirmed of the whole of what the author calls, but Scripture does not, "the Israel of God." Of this, as usual, no proof is given. It is attached, so far as that even is the case, to the city. Its light was like unto a stone most precious. But it is never described itself by the glory and brightness of these stones. Next, it is said, "the church of the firstborn, when the time comes for the heavenly city to descend, will have been brought into full realised union with Him, had been made recipients of His fulness; and will therefore shine according to His excellency. He who is Light will be there; and there will be nothing in her to hinder, nothing to dim, the pure effulgence of His glory."

As to this oft-repeated expression, "Church of the firstborn," it is always used to convey the idea that the scripture uses the term church in a larger and more general sense. This is not the case. The most extended idea given of the church is where this is used, firstborn being a title of the whole body called the church. The expression "church of the firstborn" is found in Hebrews 12: 23. "The general assembly* and church of the firstborn who are written in heaven" - the fullest, largest expression about the church in Scripture. The word translated general assembly means the "assembly of a whole nation," especially for a public festival, or the like. And to make of firstborn a distinctive special limitation of a certain class, who come in before others, is a mere delusion. It is the character and privilege of the only body called the church in Scripture (that is, God's assembly in the Christian sense of it).

{*This is not exact if the original text be looked to. The Greek word for "and" divides each particular; an innumerable company of angels the general assembly, and the church of the firstborn whose names are written in heaven. But the general reasoning is all right.}

Next, why is it said we are brought then into full realised union with Him? We are now, though we have not the redemption of the body, nor consequently the display of glory. And why made recipients then of His fulness? We are now, "and grace for grace." Just in the same way it is said, pages 329, 330, "How angels may learn therein the manifold wisdom of God." The scripture emphatically says that they are learning it now. When it is said, nothing will dim the pure effulgence of His glory, it is not true that the reflex of His glory in us will be what we see it face to face. Those on earth will not in that earthly state so see it, and could not; as far as a united glorified creature can manifest it, they will. No doubt they will see in us all that can be conferred in the highest way possible on those who are not one with the Father, Himself God as well as with God; for this is true of the incarnate One only, and therefore He is our light in the city. But, while we bear the image of the heavenly man, this is not to others the glory of God as we see it; and there is something more bright than the jasper (if we must take it so in the creature) when illumined by the light of God, and that is the light of God which illumines it, a light spoken of as in the city in this description, while the nations walk in the light of the city. That which is really essentially precious to us is denied in page 321, and merged in our glory here in page 323. Further, it is never said "She will be the temple of the whole earth" anywhere, nor anything about it, though naos be inserted in Greek as if accurately to explain it.

306 "Of the Lamb," attached to "the bride," is no particular expression of grace in her, but distinguishes her from, and contrasts her with, the King's wife. She was identified with Jesus considered as suffering, not as reigning on the earth, and now therefore she reigns with Him. The millennial saints on earth never will be identified with them in this character. The Lamb's wrath is spoken of as well as His grace. It is the character in which He glorified God in suffering, and the church has been identified with Him in that character of humiliation, in which He came when He came to take away sin. I do not doubt that the heavenly Jerusalem is characterised by the ministration of grace. Still I think, with much beauty of language, the teaching of these pages as to her is not of God's Spirit. "The avenues of sorrow are stopped," it is not said by whom, "and the workings of death checked by the ministration of a more abundant power of life." One might have supposed that this flowed from God and the Lamb, though ministered by the bride. But it is from her they are ministered: "the ministration of blessings from her is unceasing." They are said indeed to be ministered through her, and while, of course, the author cannot deny the plain statement of Scripture that the river came from the throne of God and the Lamb, yet there is complete confusion in the explanatory statement, "There is one that yearneth to give, and need crying to receive; and stores inexhaustible to be given, and grace that has removed every hindrance." In whom is the love that yearns to give, and grace, and inexhaustible stores?

307 Of course the inhabitants of earth cannot enter into the heavenly city. But here the priests of Israel (i.e., the risen church of the firstborn), are again introduced, which we have so often seen to be a mere picture of the author's mind, founded on a misapprehension of Greek. Besides, following out this symbol or figure as if it were a real city is all mere confusion. The city is the bride, the Lamb's wife. And, therefore, though it may be said in a general way no one shall enter into it but those who are written in the Lamb's book of life, as shewing who can be there, and though there will be visible glory, yet when the author speaks of the priests of Israel, etc., entering into the city, it sets aside the whole force of the symbols. The city was a symbol of them in the state of glory, as it is considered, page 323, by the author himself. The jasper glory of the city is the display of the divine nature in us. "It will be in us." This is just the effect of the imagination out-running the divine use of a figure or symbol.

Again, we have the names of the twelve tribes to prove its relation to them, though there is not one word of relation to Jerusalem in the passage. Their names may shew God's recognition of His ways with that nation which is the object of His electing love, as the names of the twelve apostles His recognition of them in their place; but surely not its standing in a present relation to the apostles; and if not, not to the tribes either. And again, we find their priesthood when only nations are spoken of, so that it was not their priesthood that was wanted. This would have made a sort of double intervention. The Gentiles come to the Jews at Jerusalem, and then their priesthood present their homage. But the truth is, it is all the picture of the imagination. There is not one word about the church being Israel's priesthood; nor is there any possible connection between Deuteronomy 32: 8, and this idea. What has setting the bounds of the people to do with the church being Israel's priesthood, and the people coming to Jerusalem to obtain its intervention?

Nor is it ever said that the order, dignities, and regulations, of the nations will flow through Israel. Christ is King of nations, as well as King of the Jews, and though the Jews will be the royal nation, so that they will have special dignity, it is not said that the dignities of the nations will flow through them.

308 Page 329 too, fair as it seems, is all confusion - a confusion of the type and the fact. It is true that the law gave but a shadow and not the very image of the things; and indeed the temple, though never alluded to in detail in the New Testament as a type (because we are in the wilderness), was much more a figure of millennial heavenly blessings, and then the priests did walk on gold. But here, if the priests in the holy place typified the presence of the saints in heaven as Israel's intercessors, does the author mean that they will be in an imperfect heaven, or that they were a type of men partly on earth, partly in heaven, that is, not really in the heavenly courts at all? "Not themselves standing in the power thereof, nor in competency of action thereunto." In type or in reality? Nor can it be said that he uses it of the present state of the church, which is in heaven in spirit, but in reality on earth, because in the most holy place it was the high priest alone went, who typified Christ in heaven itself for us now, entered with His own blood. Does he stand not in the power thereof, nor in competency of action thereunto? Yet he stood on earth as much as the others. Nor is it anywhere said that they stood unshod. And if they stood unshod, it was just because the place was holy - in that sense answering to gold; not because it was upon the earth. The whole statement is a mere confusion of ideas.

Were they unshod because they had a foot that fears "contrast with the transparent purity on which it treads"? They washed their hands and their feet for every service, to signify the purity needed. But it is merely images heaped together without any connection.

The figurative idea of a city is kept up throughout; but, to follow out the image attempted here, it is not the streets which should have been of gold, but the feet should have been spoken of. But Scripture, while affording by perfect types the general thoughts which give perfect blessing to the soul, never puts them together as if it were a pictorial consistency of type. Nobody would know where to put the ten horns on the seven heads of the beast. It is united in its meaning in the mind, but not in the eye for us. Here, in the city, it was a cube, that is, perfection every way, height, length, breadth, equal. That is an image which presents perfection in the city. But each was twelve thousand stadia, that is one thousand five hundred miles long, broad, and high. But the wall of the city was a hundred and forty-four cubits, or over two hundred feet high. The moment you pass beyond the spiritual idea asserted by the one type given, you spoil all: and this is what the author has done in another way. He has confounded different sets of types together and mixed all up with the natural fact (if indeed it be a fact, and which, if it be, meant the contrary of what it is here used for) and thus has made a string of statements which may move the feelings, but, when examined calmly, mean really nothing at all.

309 I have already noticed that it is now angels learn by the church the manifold wisdom of God. As to worlds and new beings being dependent on the place, one has only to repeat what the author says to check, as he uses it to fill, the imagination - "We know not."

I hardly know what means "commissioned to act in the power of the same love." Is it meant with as great love?

There is another statement in this page 330 which tends to maintain a false view of service. The prospects of the world are Babylon, Antichrist, judgment. They afford an occasion of watchfulness, service, and testimony.

The blessing, the throne, the heavenly city, reigning with Christ - are the church's portion.

But is it only the evil that gives occasion for watchfulness, service, and testimony? And why is Christ's coming excluded from the prospects of the church as given in this book? Is there no watchfulness connected with that? Is all our watchfulness connected only with evil?

It must be remembered that the vision of chapter 90, of the word of God, etc., is declared by the author not to be Christ's coming. The prospects and the consequence of those prospects are most untruly given here, taken as a whole, or as to the truth of the consequences, and a very false idea of the true Christian position as regards them. We are as men that watch for our Lord. It is not merely Antichrist and Babylon make us watchful, though we have to watch against evil. Our service and testimony ought to be much more about Christ and His coming, and the glory with Him, than about the evil. Testimony against anything is not the grand subject of the Spirit's testimony; and a service and a testimony which are only against evil is a miserable service. And a watchfulness about Babylon and Antichrist is not the waiting for the Bridegroom which characterises, or ought to characterise, the church of God.

310 And now as to the words "He that is unjust, let him be unjust still," etc. Is it not very plain that these words must refer to some time definitely, when the day of grace properly speaking is over? They mean that, as the author does not deny. There may be some difficulty, at least at the point of attainment where we all are in interpreting the Apocalypse, in giving the precise application of the passage. But how does the fact of their having passed the lips of Jesus mark "the time when they will be fully ratified as being very nigh," when eighteen centuries have elapsed since they were uttered? Or how is it that it means at the same time, "that from that hour forward, even till the day of His appearing, there should be no change in the general aspect of mankind"? That is, how is it a proof that the date of its commencement was nigh, and at the same time that it was to be counted in another sense from that hour? That is, moreover, that it proved that an immense change (no less a change than the cessation of the day of grace, and having "the doom of each irrevocably fixed") would soon take place, "was nigh," and at the same time that from that hour (the then present hour), forward . . there should be no change in the general aspect of mankind? It suited the system of the author to have it as a proof of vagueness of "nigh," and that everything would remain unchanged till Christ's actual appearing; though he has taught in this book that meanwhile such a total apostasy would come in as that not only Christianity, but the owning of God as Creator, or in any way, would cease in these very countries. Does not that change somewhat the general aspect of mankind? Or, if it does not, what does? Or how would they remain in all essential features what at that hour they were?

If at any rate this has any real force, it is quite clear that it warrants the looking for Jesus at all times. That is, that as there were many Antichrists, and the churches had begun to fail in their testimony, nothing now remains but the interference of His own hand. So that, whatever might happen to Jews or others, the church might look for the close of its history at once. For it is evidently to it that Antichrists and failing testimony apply here.

311 The truth is, there are three statements at the close of the Apocalypse, of Christ's coming quickly: two in connection with the topics of the book more or less, and one after they are quite closed and the church is on the scene in its ordinary hopes and character. (1) Chapter 22: 7 is a general statement, connected with the blessing of minding the warnings given in this book. (2) Then verse 10, where, contrary to the direction to Daniel to seal his prophecy, the prophet is forbidden to seal it, for the time is at hand. And then it is stated that (not the general aspect of mankind, but) the personal condition of individuals was to remain unaltered. And this connects the coming of Christ, not with the blessing of minding His prophetic testimony, but with the individual judgment of men according to their work. Then (3), after a closing address to the church and the answer of the Spirit thereon, His quick coming is affirmed, and the apostle answers in his own person in desire by the Spirit that He should. I should say, in reading these passages, that first there were those separated in testimony to blessing - not the churches now, they were done with as things "that are," but such as gave heed to the prophetic testimony, and that then, subsequent to that, it was solely judgment; that men would be left in their then condition to be judged, in two classes on either side, unrighteous ones and filthy ones, and righteous ones and holy ones; and then the statement closes with saying that He is Alpha and Omega. The subsequent part is composed of closing remarks about the book.

As to the reading, "wash their robes," instead of "keep his commandments," I do not oppose the reading. Griesbach and Scholz, however, do not admit it: nor Knapp. Tischendorf adopts it, and Tregelles.*

{*The evidence is this: -

Three MSS out of about a hundred have the new reading, one slightly varying, and the Vulgate (at least the Editions of the Vulgate), which adds, however, words not found in the MSS. The MSS Vulgate appear to want the added words. Of the three MSS which have "wash their robes," one is ancient. (Of the two other ancient ones, one wants the passage, the other is not cited.) One of the two other MSS which have the new reading almost always agrees with the ancient one which has it: the other is of the same family, as it is called. It is to be supposed that all the other MSS which do not want the passage favour the other reading. In this state of things I do not pretend to decide. It is a question of the authority of the three Alexandrian MSS against a large majority of those called Constantinopolitan. The African fathers read "keep his commandments." [Codex Sinaiticus reads "washed their robes," and I suppose it is the true reading altered by the church when redemption was forgotten, and works pretended to.]}

312 There yet remains the meaning of the root and offspring of David, and the bright and morning star.

As to the root and offspring of David, I have nothing to say. I do not believe the force given to the expression exact; but there is nothing which in principle affects materially any interpretation.

But it is then stated, "He has other essential glories of His own. 'Before Abraham was I AM.' He is 'the root and offspring of David, AND the bright and morning star.'" This, if it means anything means that the bright and morning star means the essentially divine nature and glory of Christ - that in virtue of which He calls Himself "I am." The appearing of the star then is the appearing of this essentially divine nature. Does the reader believe that this is the meaning of the star? - that "I will give him the morning star" means, I will give him my essential glory, that by which I can say, Before Abraham was, I AM? In pages 150, 151 we read, "when Christ first appears in the fulness of divine glory, in the 'glory of the Father, His own glory, and the glory of the holy angels,' He is symbolised by the star; 'I am the bright and morning star.' 'To him that overcometh will I give the morning star,' i.e., association with Himself in this high character of glory." So that here we find that the Father's glory, Christ's essential glory as I AM, the glory of the holy angels, are given to us. Associated with Him in it is a vague expression. The Son of man is to come in this glory. The glory given to Him He has given to us. But what is given is not essential. What He receives as Son of man He communicates to us; but what He has essentially as I AM, most surely He does not. His glory He will not give to another. But it is never said the star means this. It is never said Christ appears as the star. All this is an entirely unscriptural use of the symbol. In the passage referred to above I have commented on the use of it, and I do not repeat it here.

But, if the use of this symbol be examined, the statements of the author will be found complete confusion. It is easy to say "the star," and so by our natural idea of star give an idea of what is distant and unearthly. But it is not the "star," but the "morning star" which is in question, which is a wholly different expression and association of ideas - not the least what is distant and unearthly, but something that brings the idea of the day near, associated with the coming joy of the day. It is not even really a star, nor associated in thought with stars.

313 Further, if we turn to "stars," they are quite foreign to what is divine or supreme.* They fall from heaven to denote confusion. They are wormwood, and make the rivers bitter. In this last case (page 115) it is called "bringing superhuman agency now operating in another sphere, and subserving the arrangements of the divine order in the created heavens, into destructive application to the earth."** Then they are stated "to be continually employed to represent the saints in their resurrection glory, when they will rule over the world." But the author has forgotten here that this will be the benign reign of the sun. But to return to the use of it here. "It will be the sudden visitation of strange and distant glory, suddenly breaking upon the abyss of darkness beneath." Now is there one single idea of this found in the morning star? or in anything ever said about it? Or how does it suddenly break upon the abyss of darkness? Is that the way the morning star appears?

{*In pages 332, 333, we read, "He has other essential glories of His own. Before Abraham was, I AM. He is the root and offspring of David, AND the bright and Morning Star. I have already spoken of the star as the symbol of distant and unearthly glories, etc. It is in such glory, strictly unearthly and divine, that Jesus will come. It will be the true light of God's own glory," etc. Compare this with page 115, where we find it employed to symbolise evil spirits, and saints in resurrection glory.

Seven Lectures on the Prophetical Addresses to the Seven Churches.

J. N. Darby.

(Delivered in London, 1852.)

<05042E> 256 {file section a.}

LECTURE 1

Before entering into the detail of the addresses to the seven churches, of which it is my purpose to speak, it would be well to say a few words as to the general character of the book in which they are found. It is exceedingly important that we should get a right and distinct apprehension of certain great principles which run through the whole book of Revelation, or we shall not understand what God is spoken of in it as doing. And here, remember that it is from Scripture alone that we gather what the purpose of God is, and what God is about in doing what He does, and in doing it as He does.

The first chapter introduces the whole book. It is a revelation given to Jesus Christ to shew unto His servants things which must come to pass preparatory to the appearing of Christ. It is a wonderful thought that God should make such communications, as is also the way in which He does it. For God cannot write as man does, merely to recount what interests or affects the passions of men. But when God writes, it is in order to bring out something by which to test our souls, and bring them into fellowship with Himself. Take the gospels for instance. They are not written merely to give an historical account of Christ when down here, but to unfold to our souls God's purposes and ways of grace, in the work and Person of His Son. And it is only as we thus learn what God's thoughts and ways are, that we are able to understand what God is doing in any part of His ways.

The book of Revelation is a book of judgment all through. God is revealed in the book, as one about to execute judgment. This applies to the church itself, as seen in Revelation 2 and Revelation 3. It is seen on the earth - subject to judgment. The prophecy may speak of the things which are under judgment, and of the means by which judgment may be averted; but still it is all through judicial, if we except the description of the glorious state of the church as the heavenly Jerusalem. But, even so, it is the case even as regards the church, when active, as she appears on white horses in chapter 19. Until we get hold of this truth clearly in our minds, the intention of the book can never be understood.

257 Then, again, we do not find the name of Father in this book in connection with the saints. The Father is spoken of in connection with Christ (Rev. 2: 27; Rev. 3: 5, 21), but this only confirms the remark in the text. It is used also in Revelation 14: 1, where the name of the Lamb's Father is written on the foreheads of the hundred and forty-four thousand, and even then it is His Father, though His name be on their foreheads; neither is there the relationship of the bride, the Lamb's wife, until the marriage of the Lamb is spoken of as taking place. The system and relationships in the book of Revelation are of another character altogether. It is God dealing with what is on the earth, according to the responsibility. This simple thought prevents very many mistakes. And further, it is not only judicial in its character, but judgment connected with the earth - that is, that men are responsible upon earth for that which is committed to their trust. So that, if even the church is spoken of in this book as being on the earth, its responsibility is the subject spoken of, and as such it comes under judgment. Thus you get the earth as its subject.

The next important remark is, that the whole character of the book is prophetic. "Blessed is he that readeth, and they that hear, the words of this prophecy." And even when the seven churches are addressed, the language is prophetic. It is not so in the various epistles in the previous part of the New Testament. They are communications addressed to the churches or saints, directing their present conduct in the relationship in which God in grace had set them with Himself and the Lord Christ.

I say these addresses are prophetic; that is, they are the announcement of results and consequences which would come upon those to whom they apply, as forming a public body, in the way of judgment - not the ministration of grace and direction in a sure and subsisting relationship as to which no change is suffered. It is not a present blessing intended for the speaker, and those who would receive it at the time as having ears to hear. We see this same difference in the Old Testament prophets and in the prophetic passages scattered through the epistles. If you look into 1 Peter 1: 11, 12, you will see what I mean. "Unto whom it was revealed, that not unto themselves, but unto us they did minister the things." This is the proper character of prophecy. It is addressed to one and intended for others. It does not say, as the Holy Ghost in the epistles - "us"; it is a revelation of things future. A prophet did not prophesy about himself. The Spirit of Christ reveals to the prophet things about others, and not about Himself. The difference afterwards is, that these same things were reported to the saints by them that had preached the gospel with the Holy Ghost sent down from heaven. When the Holy Ghost is speaking in the saints, He reveals the things of which He speaks as belonging to themselves; and therefore it is that when the Holy Ghost speaks in the saints, He constantly says "us." We do not find this little word "us" in the same connection anywhere in the Old Testament. "He hath loved us and washed us" - "to the glory of God by us" - "who hath blessed us" - "according as he hath chosen us" - "having predestinated us" - "who hath delivered us" - "and hath raised us up together, and hath made us sit together in heavenly places in Christ Jesus." It is not merely shewing things to come. When the Holy Ghost shews any of the things of Christ, He includes all saints - "that we may be able to comprehend with all saints." In a word, the Holy Ghost, thus speaking takes in all saints, as now associated in the blessing, and appropriates all that God has given us "in Christ Jesus." Only it is not all enjoyed yet, so that we have still to hope to the end "for the grace that is to be brought unto us at the revelation of Jesus Christ."

258 We have here three steps: first, the Spirit of prophecy in times past ministering in the prophets not unto themselves; secondly, the Holy Ghost sent down to announce the salvation; thirdly, He becomes the seal, the earnest, the anointing, by which our portion is known and enjoyed, as the Spirit of expectancy, because while here in the body we have not actually got that we shall have. We have the earnest, but we wait for the adoption, to wit, "the redemption of the body." Still, the Spirit of God, as dwelling in the church, in His proper church character, gives the consciousness of the present enjoyment of what He reveals in those two emphatic words "us" and "we."

259 We saw very lately, in speaking on Hebrews 9, that at the end of the age Christ was taken up into heaven, and while He is up there, before He returns to this earth again, a work is going on by the Holy Ghost, a body is being gathered and associated with Him - the Head in heaven at God's right hand, as in Psalm 110. "Sit thou at my right hand, until I make thy foes thy footstool." In virtue of the Head being thus exalted to the right hand of God, He sends down the Holy Ghost to gather a body to be identified with Him in glory, to have the same glory as Himself, to be members of His flesh and of His bones. Here is the proper church character of the Spirit; not prophecy, not the communication of what is to happen on earth to others, but the seal, earnest, and assurance of blessings which are our own, testifying how God hath blessed us - not somebody else - and abiding with us till Christ come. Then, blessed be God, there is not a particle of the precious dust of His redeemed that will be left behind; for "he that is joined to the Lord is one spirit," and Christ will take the whole man, spirit, soul, and body, to the fullest enjoyment with Himself for ever.

When the Spirit of God comes to be a prophetic Spirit, it is quite a different thing. His testimony must be applied to an earthly thing. He never prophesies about heaven. If the Holy Ghost comes and says, All the glory in heaven is yours, this is not a prophecy of some event - i.e., a revelation. In one sense we are there. We realise our fellowship in heavenly places, while waiting down here for the accomplishment of all to take place, waiting for the redemption of the body.

But when I come down to the earth to think of the earth, even if I have to deal with the church, however sure its everlasting privileges viewed in its true character, it is before me as a responsible body on the earth - "the things which are" responsible according to the measure of the privileges in which it is left down here.

And it is of the last importance to keep fast hold of this truth, or we shall not understand the actings of God. The Holy Ghost dwelling in the church associates me with Christ. If righteousness is the question, I am the righteousness of God in Him; if life, He is my life; if glory, He says, "the glory which thou gavest me I have given them." All that He has is ours, save and except His Godhead, in which there is no need of course to say that He is, as regards us, alone.* All that Christ has belongs to me, for "he that is joined to the Lord is one spirit." Prophecy could not deal with this, for it was a mystery, hid from ages and generations, hid in God; but by the Holy Ghost it has now been told out that the living church is in living union at this present time with Christ, at God's right hand in heaven - Christ, the Head, in heaven - the church, the members, on the earth. The Old Testament saints could not talk about a man in heaven having members on the earth. Members on the earth would have had no meaning for them; and Christ must have been rejected from the earth before I could talk of His being as the Head in heaven, having members on the earth. When I get down to prophecy, then I get the church let into the knowledge of what God is going to do on the earth.

{*Morally, however, we are made partakers of the divine nature, that we may fully delight in God.}

260 When the churches are addressed in Revelation 2 and 3, the Spirit never speaks of grace flowing down from the Head to the members of the body; and even when we see the saints on high, they are presented, not as one body, but as separate worshippers, having an object in heaven to worship, kings and priests to God. Indeed, the Spirit does not speak of the church as the body of Christ in these addresses, but of certain companies in certain circumstances, and not as members of a body, nor of the living power of grace working down here to produce blessing; but of the conduct of those who have enjoyed the advantages of this grace when they had been set in this place of blessing. It does not speak of what the church is, but of what the church has done. It is not the church's condition as set in grace by the power of the Holy Ghost (for the Holy Ghost which had put them there is not spoken of as working, or dwelling in them); it is the church's responsibility. You will not find all through, as I said before, the Father's love to the children, nor yet the Holy Ghost, as the soul (so to speak) of the body, linking it to the Head, nor the power of grace, of which the marriage of the Lamb is the grand result. But it is the church in a given condition on the earth, subject to judgment. There is nothing here about union with Christ. But we find this - the testimony of what Christ is to each state of things spoken of - His present judgment of which He reveals. This makes it very simple and easy of apprehension, and also full of profit to our souls in the way of warning; while the privileges in which we are set are the spring of all blessing, which makes it so true that "the joy of the Lord is our strength."

261 But what we do get in Revelation 1: 1 is very precious and full of instruction. "The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass." Now this, evidently, is not Christ as the Head of the body in heaven, the Holy Ghost working in the members, to edify that body. In the epistles that relationship and position are clearly brought out. But here it is the revelation which God gave to Christ to shew (not to the sons, but) to His servants things which must shortly come to pass. Again, this is not the Holy Ghost, as in the epistle to the Ephesians, bringing down instruction to the children and the bride, and shewing them their relationships to the Father and the Bridegroom, but it is a revelation to servants of things that are coming to pass on the earth, "and he sent and signified it by an angel." The ministration of angels thus comes in, shewing the prophetic character of this passage. Observe, further, that this is not the unfolding of the riches of Christ Himself by the Holy Ghost, but a message by an angel. Verse 2, "Who bare record" - not of fellowship in Christ, or of the fulness of Christ - but "of the word of God, and of the testimony of Jesus Christ." The testimony of Jesus Christ is not His fulness, but His witness borne to something else. And mark here how we have now got down to events on the earth (and these are never the fulness of Christ in heaven); we must get our minds clear on this point. Verse 3. Then there is the promised blessing to those that read and hear this prophecy.

Verse 4. "Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne." The grace and peace here are not from the Father and the Son, but from Jehovah. The salutation, especially as regards the Holy Ghost, is not the same thing as in 2 Corinthians 13: 14, although, no doubt, the seven Spirits allude to the Holy Ghost, the number seven being the symbol of perfection in its diversified power. The title here given to the Spirit is in connection with the display of the power and intelligence with which the earth is governed. (Compare Rev. 5: 6.)

262 Verse 5. "And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth." "And from Jesus Christ" - Christ is the last mentioned of the three, as shewing how entirely He is brought out here in connection with the government of the earth. "The faithful witness" - the one who infallibly shewed out what God is, and indeed all truth, when He was on the earth. "The first begotten from the dead" - this is the power of the resurrection "from the dead" down here. "The Prince of the kings of the earth" - His place in power over all dominion here below, a place He has yet to take as to actual possession of it. He is not here called "the Son of the Father," nor yet spoken of as the Head of the body, the church; nor yet as the Lamb in the midst of the throne, but as the Prince of the kings of the earth, thus shewing that it is simply His connection with the earth that is taken up here.

But then, mark, the moment Christ is mentioned, how the heart of the church goes out with the joy of its own proper and personal relationship with that Christ: "unto him that loved us and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father." This never fails; when Christ is spoken of, no matter what the subject is, He is still our Christ, with whom we are livingly associated, so that it is impossible to hear His name only without its drawing forth the response of the soul, and the acknowledgment of what Christ is to it. If I think of the judgment even, and of Him as the Judge, I say, "I am associated with Him"; in all things He is my Christ. If in this life the wife of some eminent man saw him coming, she would naturally say, There comes my husband, because her own relationship is in her thoughts, and first in them. So of the church with Christ, whatever character He is revealed in. So it is at the end of the book, when the prophetic part is closed, we find another response of the same kind; the moment He says, "I am the bright and morning star," instantly the church responds according to her hope in Him, and says, Come. "The Spirit and the bride say, Come." And so should it ever be with us: Christ Himself should be filling up every thought and affection of the heart. It is just this that gives its value to every character of testimony to Christ, to every part of His glory. That which concerns Christ concerns me, whatever the immediate subject may be. If my heart is occupied with Himself who possesses the coming glory, unless I find Him in the glory, the glory itself would be nothing to me. I always want something that concerns Christ; and because it concerns Christ, it must necessarily concern me. It is perfectly true that some subjects, even connected with our Lord, are more interesting than others, and that in proportion as they bring us into closer connection with Himself.

263 The crown of Jesus in that day will be composed of many diadems, and each one, though worn in respect of others than the church, will form part of our joy, because part of His glory, for we should be unhappy if we thought He could lose any part of His crown and glory. Our joy does not only consist in the knowledge of individual salvation, as our individual salvation is not the end of our joy. Although, blessed be God, it is the beginning to us, there is not one thing, however apparently disconnected with it, that can ever lose its value in the eyes of a saint, viewed in its connection with the glory of Christ. We may see this carried out at the deathbed of a Christian; if Christ Himself has been his joy, all that belongs to Him will be precious. If the soul has been merely occupied with the work of Christ, in bringing salvation to itself, there will be peace, because it knows salvation; but if the Person of Christ has become the object of affection and the soul is occupied with Himself, such a one has a constant spring within of joy, as well as settled peace; for when Christ is the personal object to the soul, it possesses a joy which the mere fact of knowing we are saved (blessed as it may be) will not continuously give. If Christ fill the heart, it will not be merely that I am happy because I am saved, but the thought of Him to whom I am going will fill my soul with joy. It is true that I am going to heaven, but the thought that makes heaven a heaven to my soul is, that Christ Himself is there; there is some one to go to. The Person I have loved on earth, I am going to be with in heaven. And thus it is always expressed in Scripture. For the spirit, it is departing and being with Christ.

From the very beginning of the book the church is put in a separate place; her priestly place is in heaven (outside the sphere of the action of this book, or rather inside, within the veil) above, in the place from whence the book came. Such, then, as speaking on earth in verse 5, are the church's thoughts - "unto him that loved us." There is no question of judgment: He "hath loved us"; no uncertainty as to condition: He hath "washed us from our sins in his own blood." The believer's place is no longer a question when the prophetic witness of the book begins. Christ hath died and is risen again, "and hath made us kings and priests," which titles we get without our responsibility bringing them into question. Responsibilities we have, but Jesus hath washed us, and we are conscious of the place in which we are set, having the answer of the heart in which the Holy Ghost dwells.

264 The place of the church is unquestionably settled before anything else is unfolded. This same principle is more elaborately brought out in Ephesians 1. The church is first of all placed in the very same acceptance that the Lord Jesus Christ Himself is, before it is shewn the "mystery of his will." This is not prophecy, but the church being placed, as Christ Himself, to be the reflection of His glory. First, thus "accepted in the beloved," God then, in the aboundings of His grace in wisdom and prudence towards her, lets her into the secret of His thoughts and purposes as to the glory of Christ, in gathering together in one all things in Him.

The Spirit closes it all with an Amen, and now begins with the earth, and speaks of the effect of Christ's coming on the inhabitants of it.

Verse 7. "Behold, he cometh with clouds, and every eye shall see him, and all kindreds of the earth shall wail because of him." Not so the church. I am not going to wail when I see Christ. Ah! how my face will brighten when I first get a glimpse of Him; though, alas! if our affections are not right, it cannot be a present joy to think of being caught up to meet Him. And here I would ask, Is there anything allowed that would make you wish the Lord's coming delayed, any mere natural affection even that comes in, turning the eye and the heart away? If the heart is wrapped up in Christ, and we feel what it is to be in such a world, not of toil merely, but of sin, what a thought to be with Christ out of it! Surely there is not a chord in the heart of the saint that does not vibrate exactly contrary to the feelings of those whose eyes shall see Him and wail! And yet the positive hope, the joy of seeing and being with Himself, is a yet fuller and more abiding source of joy than deliverance itself. When I say, "Every eye shall see him," then it is wailing with the poor world; but when I say, "My eye shall see him," then every feeling of my soul will bound up with joy - the very opposite of wailing. Am I looking even only to be spared? Did not Christ say, "I go to prepare a place for you, and I will come again and receive you unto myself?" which was really saying, "This world is not good enough for you; I cannot stay with you here, where sin and sorrow are stamped on all around; but when the place is prepared, I will come and take you to be with me where I am." What an entire difference between the two aspects of the coming of the Lord!

265 Verse 8. After seeing His glory and dominion we get the glory of His Person, "The Alpha and Omega, the beginning and the ending" - the Almighty. It is not the Father here. What a difference between looking for what the Almighty One will do upon the earth, and being taken up to my Father's house and talking of what my Father is for us there!

There are three great names in which God reveals Himself to man. Firstly, to Abraham, in Genesis 17: "I am the Almighty God [El Shaddai], walk before me and be thou perfect." It was like saying, I am the Almighty: therefore do thou trust in me. What is called perfection is a response to the character in which God is revealed to us. "He suffered no man to do them harm, and reproved even kings for their sakes," Psalm 105: 14.

Secondly, when He comes to Israel He takes another name. In Exodus we find Him revealing Himself to them as Jehovah, the ever-existing One, going on to accomplish all His promises.

Thirdly, to the saints now, it is as Father. They are taken into connection with the Almighty and Eternal Jehovah, in the relationship of children to a father, in the enjoyment of eternal life imparted to them. "I will be a Father unto you . . . saith the Lord Almighty." Hence we cannot answer to this revelation but by the spirit of adoption, and being really children, and possessing the nature and Spirit of Him who is our Father. Hence it is not said, as in the case of the titles, Almighty and Jehovah, "Be ye perfect with"; but when the Father's name is revealed, which Christ has done, "Be ye perfect as." We do not trust Him as strangers; we walk with and like Him as children. So that it is as Father that we know Him, who is Almighty; and Christ says, it is eternal life to know the Father and Himself. Again, "He that hath seen me hath seen the Father"; and again, "He that killeth you will think that he doeth God service; and this they will do, because they have not known the Father nor me." They think they are serving God when they are killing God's children; but the Father and the Son they do not know. We have seen that this title of "Father" is not that in which God is revealed in the Revelation; He is in those of Almighty and Jehovah.

266 Verses 9-13. "1 John . . . was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ." Mark again, here, the character that Christ takes in connection with the seven churches, as well as with the world. It is not as the Head of the body, as the source of grace to His members below, but as one walking in the midst of something outside Himself, and pronouncing His judgment on their external state. Verse 13. We see, though Christ here is revealed as the Son of man, He is also Jehovah, and bears all the characteristics of the Ancient of days in Daniel 7. "His head and his hairs were white like wool." In Daniel, the Son of man is brought to the Ancient of days. In Revelation* 1: 14, He is shewn as Himself the Ancient of days, "His eyes were as a flame of fire" to pierce into the heart in judgment. "God is a consuming fire." "And out of his mouth went a sharp two-edged sword" - thus holding all authority with the sword of judgment.

{*Indeed in Daniel, too, we see that the Son of man is Himself the Ancient of days. (See Daniel 7: 22.)}

Verses 17, 18. "And when I saw him, I fell at his feet as dead. He saith unto me, Fear not, I am the first and the last; I am he that liveth and was dead, and behold I am alive for evermore." It is wondrously encouraging to the soul to think that He that is divine, the Alpha and Omega, the first and the last, besides whom there is no God, is the very One who went down under the power of death for my sins, and then, by rising again without them, has not only for ever put away every sin, but has delivered me from him who had (and justly too) the power of death, that is, the devil, and brought me up into the very presence of God. He "once suffered for sins, the just for the unjust, that he might bring us to God." It is this which gives such settled peace to the soul; for if I have come to God, I have nothing more to seek. "He that hath seen me hath seen the Father." If my soul has seen Christ dying on the cross for its sins, I have met God there also in the solemn question of judgment; and then I have come to God through a dead and living Christ; and having come to God Himself, I have got all that earth below or heaven above can give me. For this meekest, this lowliest One, who was brought as a lamb to the slaughter, is the very God to whom I have been brought, and that now without the least spot of sin which could make me ashamed in His presence, so that I am with Him in perfect love, all cause of fear being for ever removed; and He lives to reveal Himself to us in the power of an endless life.

267 Verse 19. To return to the prophetic part - we get here what is very important: the three great parts of the Book of the Revelation very distinctly stated. First, "the things which thou hast seen" - that is, Christ walking among the candlesticks. Secondly, "the things which are" - the time condition, or external state of the churches, or professing church on earth; not the eternal state and unchangeable privileges of the church, as the body of Christ. Thirdly, "the things which shall be hereafter"* - the prophetic things, the closing events in dealing with the world.

{*Rather, "after these," that is, after the things that are.}

Revelation 4 shews the church in heaven. In speaking of the things that are, I do not (because Scripture does not) in any way allude to the eternal state of the church in its union with Christ, as its Head in grace, but to a time condition, an external state, of the church considered as responsible here below during a given period; and this time condition, this external state, judged in the seven churches. Again, I repeat, it is not our "spiritual blessings in heavenly places in Christ" that are spoken of here, but that in the midst of which Christ is walking, outside Himself on the earth. On earth He needs a candlestick - a light; not so in heaven, there is no need of a candlestick there - no candle there to give light, "for the glory of God doth lighten it, and the Lamb is the light thereof." But on earth He needs light-bearers, and therefore the character of candlesticks is given to the seven churches - to be the "light of the world." They are lighted from heaven, to give light on the earth, in the dark places below - to bear testimony to Christ, while He is away in heaven, hid in God. And it is to test these light-bearers, that Christ walks as the Son of man amidst the candlesticks. It is true that our life is hid with Christ in God; but while walking on the earth, we are to shine as lights in the world, the displayers of what heaven can produce - to be living in heaven while walking on the earth; as Jesus spoke of Himself when on the earth, "the Son of man which is in heaven."

268 Verse 20. "The mystery of the seven stars" gives the thought of power - subordinate power, and the angels* are the symbolical representatives of the churches. Spiritual power, as representing Christ on earth, was what the church might have displayed. Throughout Scripture, superior power is symbolised by the sun, and subordinate power by the stars. The angel of anything means the representative of that which was not itself in presence there, as even the angel of Jehovah. So when Peter knocked at the door, it was said "This is his angel"; and of children, "their angels." For an illustration of what I mean, when Jacob had met the angel at Peniel, it is said, he wrestled with the angel and prevailed, but he called the place "the face of God." So Moses was with the angel in the bush. And in this way we have the angels of the seven churches.

{*Note here, it has been supposed that this word is used in reference to the angel of the synagogue, and hence means the bishop or chief elder. But the angel of the synagogue was not the ruler of the synagogue at all; he was a reader, a kind of clerk. The ruler of the synagogue was quite another person. It may be that at the time the Apocalypse was written, the eldest or most eminent among the elders had a kind of precedence; but if it were even so in fact so as to render him responsible, the fact that he is called angel here is a proof, that if the responsibility was maintained, no such ecclesiastical title would be owned in Scripture by the Lord.}

Let us now take up the general idea. We have seen that we have not the church looked at here, as in union with Christ its Head; nor seen in its proper heavenly character (although that should be manifested by it), but in its time state, as under the eye of the Lord for judgment. Instead of Christ as the Head of the body, what is set forth here are the responsibilities attaching to the body in its time state, and certain conduct expected for privileges received. Nor is it the giving of these privileges, but the use we have made of these privileges which is treated of. Let us look at particular times of blessing to the church in illustration of this. The Reformation, for instance, was a work of God's Spirit; and God comes, as it were, looking to see what man has done with this His working - how men have used the blessing they then got through the revival of His truth, judging what use they are making of privileges then given them. What comes out of the three hundred years elapsed since the Spirit of God worked so mightily? The work of His own Son, the gospel of His grace, justification by faith, was, we know, that which then came out to light. What has this resulted in in the professing church? It is as though He had said, "What more could be done? I sowed good seed, I planted a choice vine, and now I have come for fruit; and where is it?" None of the seven churches consequently is viewed as the work of God in itself. What takes place is a judicial investigation, and God is not judging His own work (I need scarcely say), but man, on the ground of responsibility, according to that which he has received through that work.

269 I see in Scripture a complete and very definite distinction in speaking of the church of God. The sufferings of Christ, and the glory that should follow, was the testimony of the prophets before the Holy Ghost was sent down. Christ said, "On this rock I will build my church"; it was not yet formed. We do not get Christ as the Head in heaven, until redemption is an accomplished thing; I am not here speaking of individual salvation, but of the body of Christ. In Stephen we get another step: a man on earth, filled with the Holy Ghost, sees heaven opened, and the Son of man at the right hand of God. In Paul, again, is a yet further point - that is, union with Christ. Christians are members of Himself, and this is not merely by participation in His nature, partakers of the divine nature, but by the power in which He was raised, union by the Holy Ghost to Himself the Head: "Why persecutest thou me?" If my hand is hurt, I say I am hurt, for my hand is a part of me. But then there is another character which this body consequently has, it is "builded together for an habitation of God through the Spirit." Now the church being the place where God dwells, and set on the earth for the manifestation of God's glory, God then comes to judge what the fruit of these privileges has been when put into man's hand. It is not the fact of the Holy Ghost dwelling in the church that is spoken of here, but the use that men have made of it.

There are two principles on which God always judges His people: first, their original state, the point from whence there has been departure, the blessing He began with; secondly, that point to which His ways are tending - the hope set before His people - the fitness for the blessing with which He is going to meet them at the close, on the manifestation of His presence.

270 We may take Israel, by way of example, as shewing out the principle. In Isaiah 5 God says, "What could have been done more for my vineyard that I have not done in it?" And then in chapter 6, where the glory of the Lord is seen, its manifestation proved, not only that the state of Israel did not answer to the blessing conferred upon them at starting (for Isaiah says, "I dwell in the midst of a people of unclean lips"), but that their state was not suited to the glory to which the Lord had taught them to look forward. The remnant according to grace are always preserved, while the rest are judged.

But to return to the condition of the church: the Lord first shews the privilege He has given, and then asks if the walk has been according to it; as He says to the Ephesian Church, Have you left your first love? Yes, you have. "Remember, therefore, from whence thou art fallen." "I have loved you, and given myself for you," was the just measure of the love to Him, in which they should have walked, as "the church of God, which he has purchased with the blood of his own" - put under the guardianship of the blood as to all holy conversation, as seen in type in the priests. The blood was put on the hand, the foot, and the ear, both of the leper to be cleansed and of the priest at his consecration, so that nothing dishonouring such a guardianship was to be allowed. Then comes the question, Have we acted according to the blood that has been put upon us? has nothing passed in mind, act, or walk, but what has been according to God? The Lord always exercises judgment in a church, though He has long patience with it. He shewed His long-suffering toward Israel for more than seven hundred years after He had pronounced judgment by the mouth of Isaiah, and God never lowers the standard of the claims of His first blessing, though He may be patient when His people fail.

To Sardis He says, "I have not found thy works perfect before God"; yet how low was it fallen! We may bow ourselves before the Lord under failure, but though we always find that grace which lifts us up again, still God never lowers the standard of what ought to be produced, nor could we even desire that God should. No true saint could desire that He should lower the standard of His holiness in order to let us into heaven.

I could not accept (through grace) anything short of the picture of the church as God first gave it. Take even man as man: alas! I have lost innocence; but can I accept any standard lower than the total absence of sin? Nor is this all; for God now raises up a more excellent object of desire before my heart, in which He replaces what is lost by the full revelation of Himself, His own glory in His people. Hence the saint has to judge his state, not by that from which Adam fell, nor even by the first state of the church only, but by the Christ he has to meet.

271 There are thus two ways in which God is judging: the departure from the first condition of blessing; and then how far the fulness of the blessing to which God is calling us is met. Thus it is by our past blessing and our future blessing that God judges us. As we see in all the addresses to the churches their departure from original blessings, and the enquiry how far their present condition corresponds with the blessing to which they are called, and which is spoken of in promise. Paul could say, "This one thing I do, forgetting the things which are behind, I press toward the mark": when a man can say this, then his conscience is good and happy with God in view of the glory before him. But this I would desire to press on all your souls - that your standard is wrong, and your affections are wrong, if you are doing anything but following the Christ of glory presented to the eye of your heart. You know well the church has not kept its first love. O remember that though He is patient, He cannot lower the standard, and therefore "repent." There is abundant grace to lift up and to restore; but my conscience could not be happy if God lowered the picture He has given me of the church.

Man has lost innocency; but blessing has come in by the cross, and though I have not attained the glorious result of that redemption manifested in the glory of Him that accomplished it, "I press toward the mark"; my conscience could not be happy otherwise. Suppose the thought of the Lord's coming to receive us to glory were very present to us, how many things would disappear! How many objects that we now cling to, how many sorrows and cares that burden us, would be nothing, were the hope of His coming steadily before our eyes! "He that hath this hope in him purifieth himself, even as he is pure."

But the church has lost her first love, and has also lost her expectation. The hope of the Lord's coming makes Him very present to our souls, so as to judge the condition in which we are. You are called to meet Jesus; are you in such a position as would make you ashamed before Him at His coming?

272 There is also, I may add, another principle which is a motive to holiness in the church, the presence of the Holy Ghost. It is said, "Grieve not the Holy Spirit of God." Do not do anything inconsistent with His presence any more than with the glory to which you are going, of which He is the witness. In the first three churches there is no reference to the Lord's coming; but after that time, when failure had completely set in, then the Lord's coming is the thought presented. It is our joy and our hope, to sustain us when all else fails.

I would just recapitulate what I have said. The character of the book of Revelation is prophetic. We do not at all see the church here, as indwelt by the Holy Ghost, giving the knowledge of Christ as the Head of the body, or fellowship with the Father and the Son. All is judicial. Christ is distinctly the Judge, first, of the church, and then of the world-of the church looked at in its earthly condition, of course, not in its heavenly. The whole book is divided into three parts-the things seen, the things that are, and the things that shall be after them. And, as we have seen, God has two great ways of judging. He sees if we are profiting by the blessings already given, and if we are walking in a way suited to the promised glory.

There is a return in grace expected according to privileges bestowed, and an answer of the heart to the glory He is calling us to. Having blessed us, He expects the response, "Even so, come, Lord Jesus." He looks for fruit from His grace towards us, and I am to see unto what I am called by it. Not that I have attained, but I press forward in the power of a new life, "forgetting the things that are behind." God has set His heart upon blessing us in a certain manner; and what He looks for is that our hearts should respond to this knowledge of the heavenly calling.

May we taste now what God has called us to in fellowship with His Son. May it get such hold on our affections that we may be enabled honestly to say, "This one thing I do." The Lord open and fill our eyes with the glory of the Lord Jesus Christ, and cause us to walk in the power of that hope - of seeing Him as He is and being with Him and like Him for ever.

273 LECTURE 2

I was referring, the last time we were speaking, briefly, to the distinctive character of the church of God; and to the character of this book, as being one of judgment, whether as regards the church or the world.

It is important to distinguish between the view of the church of God as a responsible body on the earth, and therefore subject to judgment, and that view of it which looks at it as the body of Christ, and as enjoying her proper place before God, and her privileges as such. We must keep these two truths distinctly and definitely before our minds, or we shall get into confusion.

We saw the last time, that God has given Christ to be "Head over all things to the church, which is his body, the fulness of him that filleth all in all." God's thought and purpose about the church is, that it should be the body of Christ when He takes dominion over all things. God has exalted Christ far above all principality and power and might and dominion, and has put all things under His feet, and gave Him to be Head over all things to the church, which is His body, and, therefore, called "the fulness of him that filleth all in all." All the fulness of the Godhead dwelt in Christ; but this is quite another thing. We are His fulness, that is, we complete the mystic man, Christ being the Head. For the church is that which completes and displays Christ's glory in the world to come; and then there will be not only Christ in heaven, known to the believer, but Christ ruler over the earth, over all things. It is a blessed thought, that it is not merely God as God who fills all things, but that Christ in redemption and mediatorial fulness in grace and righteousness fills all things. "He that descended is the same also that ascended up far above all heavens, that he might fill all things." Everything from the dust of the earth up to the throne of God has been the scene of the accomplishment of, and witness to, Christ's glory. But when He does actually thus "fill all things," and it is not merely known to faith, it will not be alone, but as the Head of the body which is now being formed, taking the church to share in His dominion and glory. All things will be subject to Him in that day; but the church will be associated with Him. Just as it was in the garden: Adam, the image of Him that was to come, was lord over all the creation; Eve was neither a part of the creation over which Adam reigned, nor yet had she any title of her own over it, but she was associated with him in the dominion. The passage in Ephesians 5 takes up this formation of Eve, and applies it to the church - "this is a great mystery, but I speak concerning Christ and the church."

274 Christ has every title to this dominion over all things. (See Col. 1.) As God, all things were created by Him and for Him. And remark, that in the passage He has a double primacy - Head of creation when, as Son, He takes His place in it, for He is Creator; and also Head of the church, for "he is the head of the body the church, who is the beginning, the firstborn from the dead, that in all things he might have the pre-eminence."

A second title to headship is, that He is "the Son" - not merely as Creator (as we have seen in Colossians 1, "hath translated us into the kingdom of his dear Son"), but by inheritance also. In Hebrews 1 we find this counsel and intention of God as regards His Son: "whom he hath appointed heir of all things," etc. Here Messiah is in contemplation.

A third title to headship is, that He is man. Psalm 8, which celebrates millennial glory, is quoted and applied by the Holy Ghost to Christ in Hebrews 2: 6-9, "We see Jesus, who was made a little lower than the angels, crowned with glory and honour," and all things put under his feet. (See also Ephesians 1: 22; 1 Corinthians 15: 27.) Thus we see His title to dominion: first, as Creator, "for by him were all things created"; secondly, as the Son, "whom he hath appointed heir of all things"; thirdly, as Man, under whose feet in the counsels of God all things are put. Then, we may add, He cannot take the inheritance as a defiled thing, and, therefore, He has a fourth claim in the way of redemption. His title is to a redeemed and purified inheritance, "the heavenly things themselves with better sacrifices than these." With us, who were under sin, alienated in mind by wicked works, it is not merely purifying: guilt also is removed. Then He takes and makes us His body; as it is written, "We are members of his body, of his flesh, and of his bones." The Holy Ghost comes down and consecrates us to be the body of Christ in living power; and in unity, because baptised with the Holy Ghost into one body. Not only is each soul quickened and sealed by the Spirit, but believers are "baptised into one body by one Spirit." This began at the day of Pentecost, and since then this baptism has been the portion of every believer. It is a great and blessed truth that, however we may have grieved the Spirit, still, individually, the Holy Ghost abides with the believer and reproves him. And it is also most blessed as regards the church, that the Holy Ghost is not, like the Lord Jesus, only here a little time with His people, and then going away. "He shall give you another Comforter, that he may abide with you for ever." And mark this that the abiding presence of the Holy Ghost in the church is in virtue of the redemption which Christ has wrought, and not dependent on our use of the privileges given (though when present His action is according to the use or abuse of these privileges).

275 The church of God, united to the Lord Jesus Christ, has its place, first, by virtue of Christ's Person; secondly, in redemption by Christ; thirdly, by the presence of the Holy Ghost. This is not a question of prophecy, but it is the power of divine living grace, putting the church in divine glory. The moment the Holy Ghost thus formed the church, it is treated down here as the body of Christ, "from which all the body, by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God." Just as, in the growth of a child, the body is there, and each member is in its place, and it grows up into its full stature.

There are two distinct aspects of the church, however, presented to us in Ephesians 1 and 2 - the body of Christ is in heaven, and the habitation of God by the Spirit on earth. This second character of the church is a deeply important one. The church of God, being formed by the Holy Ghost on the earth, necessarily involves the responsibility of the church to manifest upon the earth the glory of Him that set her thus. Responsibility never changes God's grace. But while the church remains upon the earth, she is responsible for the glory of her absent Head down here - not as under law, of course; but the church is responsible to represent the glory of Him who has redeemed it, and put it here. It is to be a light in the midst of darkness - "in the midst of a crooked and perverse generation, among whom ye shine as lights in the world"; "shewing forth the praises of him who hath called you out of darkness into his marvellous light." And, as Paul says in 2 Corinthians 3, "Ye are manifestly declared to be the epistle of Christ, known and read of all men." - The word is "epistle," and not "epistles," of Christ. It is one body - one transcript of Christ. The church was set as Christ's epistle of commendation to all men, that in it men might read and see the power of redemption, and the character of Him who is out of sight, through the Holy Ghost dwelling in it, and forming it to be the visible witness of its invisible Head. Jesus says, in John 17, "that they all may be one." And to what end? "That the world may believe [not yet "know" - that is the fruit of the glory] that thou hast sent me." This should have been the effect of this oneness in reference to the present time. When the church is in manifested glory with Christ, and as Christ, the world must of necessity know that the Father sent the Son; and not only so, but will know that the Father has loved us as He loved Jesus, seeing us in the same glory as Jesus. It must, therefore, be previous to that time, that the world should see the church as one, in order to believe - should see the church in this place of responsibility as this epistle of Christ. Its responsibility is, that the life of the Head in heaven should be manifested on the earth in power. Thus we see what a responsible place it is to be under grace, for it is through our being under such free grace as we are, that our proper responsibility comes in. When we come on this ground of a responsible body on the earth, we find the Lord, of course, taking cognisance of the actings of the church under this responsibility.

276 Thus in these two chapters (Rev. 2 and 3) we have the Lord, not as the Head of the body, not as the One from whom grace is flowing down to the members of the body, but walking amidst the candlesticks in the character of a Judge, to see if they are acting according to the grace received. This principle of judgment runs through them all: 'I will give unto every one of you according to the use he has made of the privileges and grace in which the church was at first set.' This is a solemn word for us, just in proportion to our estimation of grace. It is not condemnation as by the law; but the more I understand the love, of which I have failed to testify, the more my heart will be grieved when I do not give a true answer to that grace, for it connects sin, as it were, with God's name, which I bear. The effect of Israel's wickedness did not only prove man to be a sinner, but, God having placed His name there, it connected the sin with the name of God. On this ground it was that the Lord rebuked Israel when He said, "The name of the Lord is blasphemed among the Gentiles through you." The testimony of His name was placed in their keeping, and it ought to have been guarded by them. God will know how fully to vindicate His holy name, in the end, on the earth. Still more is this the case in respect of the church of the living God. The world ought to see practically perfect holiness and perfect love in the church: for we are made partakers of God's holiness, and we are the objects of His infinite and perfect love. The church ought to have but one constant position and service on the earth, that of manifesting to the world what it draws from its living Head in heaven. The church never knew Christ after the flesh; the only Christ the church knows is the Christ that the world rejected, and is now in heaven; and therefore the church should be in such entire abstraction from the world, as to manifest what its Head is. And thus the church should be Christ's epistle of commendation. And note the force of the word "epistle" here. The world ought to see what Christ is in you, as the law was seen written on the tables of stone (2 Cor. 3), a living epistle, "known and read of all men." And the character of our walk will be greatly deepened, according to the extent we are realising what His grace has done for us, and has called us to. Thus we see the Lord never gives up this in principle. He never departs from that into which the church is called in testimony and witness, though He bears with it in patience.

277 But now we will turn to another point: the use that is to be made of these addresses to the churches. There are two things on the face of the matter. First, it is an historical fact, that there were churches on the earth in the condition here spoken of; then, secondly, that the moral instruction is available to every individual saint - applicable to every person who has an ear to hear and an understanding heart to know the Lord's mind. This is very simple.

But if we go on farther, we shall find that there is significance in the number of the churches that are addressed. The number seven, being the symbol of perfection, is the number often used in this book - seven seals, seven trumpets, seven vials. Thus the choice of this number marks the complete circle of God's thoughts about the church, as responsible on the earth according to the grace in which it has been set there. It is not that there were only seven churches or assemblies on the earth at the time these addresses were given, as we know, for instance, of Colosse and Thessalonica, and so many others; but these and all the others were left out, because they did not furnish the moral elements which were needed by the Holy Ghost for this complete picture.

278 When thinking of the unity of the body with the Head, we get into privilege, and not responsibility - the life of Christ and the glory of Christ as the measure and the end. But these chapters present the actual and diversified state of the church. The next point is, that these seven churches are taken up distinctively in connection with responsibility; and then, further, they cannot all apply to the whole body at large at one time, because we find such different states among them, and therefore we cannot apply what is said in one of them indistinctively to another, as there are distinctive charges and distinctive promises. We shall find, however, on entering into details, that different parts of the professing church with distinctive characters are spoken of as partially subsisting at the same time. So that we get this: each description does apply, in one sense, to the church at large, yet all do not to the whole church at one and the same time. And therefore you get in these churches, either a successional picture of the condition of the church upon earth, as responsible to God from the beginning to the end of this dispensation, in a prophetical way, or a particular state of a part necessary to complete the whole picture - the different aspects that it has presented in the world until the Lord spues it out of His mouth.

Then, you will say, "How can the church be spued out of Christ's mouth, when the church is the body of Christ, and must be with Him in the glory?" That is true, if you speak of the body of Christ, but the church as an external body on earth never loses its responsibility, whatever its characteristics may be. Looked at as on earth, it is responsible for its conduct. If the unworthy servant did not do his master's will, he was to be treated, not as being not a servant at all, but as a hypocrite according to the position in which he was found, though not as being really such, for servant he was none really. It was not said to him, "You are no servant"; but, "Cast ye the unprofitable servant into outer darkness . . . and appoint him his portion with the hypocrites." Thus he was taken up and condemned on the ground of his profession.

So it was with Israel. They were formed by God to bear His name before the world; they failed; they were dealt with as responsible, and were set aside, as looked at under the old covenant. The word to the barren fig-tree was, "No man eat fruit of thee hereafter for ever." The fig-tree might bear leaves, but when the Lord came seeking fruit, finding none, He said, "Let no fruit grow on thee henceforward and for ever . . . and presently it withered away" Thus Israel, as a vessel to bear God's name unto the world, was set aside; but this did not touch the question of God's faithfulness. He will restore Israel in the last days, and till then grace still flows on, taking up the remnant from among them as the true seed of Abraham, only in better privileges; for if Israel as a whole be set aside, then God sets up the new thing, and out of the Jew and Gentile "the Lord added to the church daily such as should be saved." The question here is not as to the certainty of individual salvation, but about the vessel God is using to bear His name before the world. Individuals who believe will go to heaven, but the vessel of testimony, having failed, must be broken. God has long patience with it; but if, after all that has been done, it only brings forth wild grapes, it must be cut off. Doubtless there is a faithful remnant taken to heaven, but the vessel is cast off as a visible public testimony on the earth.

279 In Romans 11 we see how God puts what He has formed at present on the earth to bear His name, in the position of a public visible system on the earth, as He did Israel. "Behold the goodness and severity of God; on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou shalt be cut off." God can cast off the professing church in perfect consistency with what He has revealed Himself to be, because it is not a question of His grace and goodness, or of individual salvation, but simply and only of responsibility. And this it is which makes His dealings with these churches a deep and positive warning to us, as the very same principle applies to Gentile as to Jewish testimony. God will accomplish to the very word every promise He has made to Israel. Yet we all know as a plain fact that God has cast off Israel as visible witnesses to bear His name to the world. And He will, in the same way, cast off the church, if it fails in its responsibility on the earth. Thus we see how God maintains His government in respect to the testimony which His people ought to bear under every dispensation, and that, while individual salvation is for ever secured to individuals in Israel and the church, both will be set aside as to their public visible testimony. Thus we get not only responsibility but the results of failure.

280 We will now take up the positive example and warning that God gives us in the word to Ephesus. It is of course a great means of strengthening the soul - its being instructed in the ways and actings of God in the Scriptures; but it is a source of joy to myself to get the immediate application of truth to my own soul. General principles of Scripture are very blessed, but the individual application of truth to the heart and conscience is still more happy.

In these addresses to the churches we have, first, the character of Christ which is always adapted to the state of the particular church. Thus, in the first, to the Ephesians, as a matter of general application we have, "He that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks" - that is, Christ revealed in the particular character in which He exercises judgment. Secondly, in each church we see the special character of the trials of the faithful. And, thirdly, a special promise is given to sustain the faith of those under the trial. Thus it is all suited grace and mercy to meet the special circumstances. And then, fourthly, looking forward to the time of fullest blessing, we see the portion given "to him that overcometh," when Christ has taken the saints to Himself.

The churches are divided into two portions; three churches in the first division, and four in the second. This is a point of great interest. The church generally seems to be addressed as such in the first three churches. That is, saints, though having to overcome, are looked at as in the body at large; the little remnant more distinctively apart in the latter four. Thus, through this division also, we get distinctive characteristic parts of the professing church. In the addresses to the first three churches, the exhortation: "He that hath an ear let him hear" - precedes the promises to the faithful overcomers. In the latter four it follows the promises. In the first three the hearing ear is spoken of in connection with the general testimony to the church before singling out the faithful remnant who overcome. In the last four, the exhortation follows the overcoming. In the first three, also, the coming of the Lord is not spoken of, but for the same reason as for the greater distinction of the remnant. With the fourth, attention is directed to the coming of Christ. This was now the remnant's hope, not the return to primitive order. The public professing body was utterly corrupt.

281 In the former three, the thoughts of the church are, as it were, called back to the original condition and standing - a condition which was held out as one to which it was possible it might be restored if repentant. We were remarking, in the last lecture, that God had two standards of judgment in dealing with a people placed in responsibility: either the grace which has placed them there, and, therefore, the thought of restoration because of this grace, and according to the standard it has given; or the glory to which they are called. In the first three churches we find the former of these. But in Thyatira another thing comes in. The church as a whole has proved to be in a hopeless condition (I speak of the church in testimony here as a visible body in the world), and then the individual hope is always given, and the address of the Spirit is specially to those that overcome, and, as may be seen, the coming glory at Christ's return held out as the encouragement. And therefore in Thyatira we get this distinctive hope held out to the remnant, "that which ye have, hold fast till I come."

With these general truths I would also remark that in the address to the first church, Ephesus, we see the general character of Christ as exercising judgment, "holding the seven stars in his right hand" (that is, holding all the authority and all the power), "walking in the midst of the seven candlesticks," the churches - going round to see whether the lights were burning brightly, giving out that true light which He had lit up.

We see, consequently, in every one of them the peculiar stamp of responsibility. Then, observe how He commences this Ephesian address, by touching upon every point that He can in any way approve of, before He brings out the opposite side of the picture. "I know thy works, thy labour, and thy patience." What a blessing that He does know all about us, even "the thoughts and intents of the heart!" "Nevertheless, I have somewhat against thee, because thou hast left thy first love." Now mark another important principle. What must Christ necessarily be jealous about but His love to the church, which was stronger than death? It is utterly impossible that He can forget His love to the church, and therefore just as impossible that He can be satisfied without the return of her love to Him; for, remember, that it is only love that can satisfy love. The very reproach He makes brings out the strength of His love to the church, which cannot rest till it gets the same from her; for He cannot cool down to be satisfied with a feeble return of His love, however much the church may have cooled down in her thoughts about Christ's love to her. There may be still much outward fruit in "works, and labour, and patience"; but let the toil and labour be what it may, the spring of it all is gone - You have left your first love; there is the great mischief. It is no matter how much you toil and labour, if love to Christ be not the motive of all your service, it will only be, as the apostle says, "like sounding brass or a tinkling cymbal," which dies with the sound thereof.

282 Here, then, in Ephesus, we get the first great principle of failure, and therefore the great general judgment which came upon the whole church. "Remember therefore from whence thou art fallen, and repent, and do the first works [see how He brings them back to the point of their departure], or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent." He cannot allow that to remain in the world which fails to shew forth the great love wherewith He loved the church; for if He did, He would not be "the faithful and true witness." This principle of tender, faithful reproach is the blessed proof that His love never grows cold, however much ours may fail.

In this respect the Lord's way of dealing with individual souls is exactly the same as with the church. He takes notice of all departure from Him, but the door is always open for "repentance," and when the sin is judged, and seen in the light in which God sees it, then there is nothing to hinder immediate restoration. The moment the conscience bows under the sin, and confesses it, then it gets into an upright position; an uprightness of soul, where evil has been, is shewn in the consciousness of evil, and power to confess it; and therefore the church of God, or an individual soul, must get into this state of uprightness before God, in order for Him to restore it; Job 33: 23-26. Get sin judged in the conscience, and then there is the revelation of the unfailing love of God to meet the need. It is thus in the daily details of Christian life. Judgments may pass upon His people, but His chastening love is seen in it all.

And thus is learned the reason why the Lord reproaches the church for leaving her first love. There is in it the revelation of His perfect and unchanged love shining through the condemnation of their state. And do we not see this dawn in the natural relationships of life? Take husband and wife. A wife may take care of the house and fulfil all her duties so as to leave nothing undone for which her husband could find fault; but if her love for him has diminished, will all her service satisfy him if his love to her be the same as at the first? No. Well, then, if it will not do for him, it will not do for Christ: He must have the reflection of His love. He says, I am not blind to your good qualities, but I want yourself. Love, which was once the spring of every action, is gone; and therefore the service is valueless. If love is wanting, the rest is as nothing. It is true that our love cannot answer worthily, but still it may answer truly; for at least Christ looks for undividedness of object, though there be not adequateness of affection. There must be a dividedness of heart if there is instability of affection. This was the secret of all the failure at Ephesus. Undividedness of heart as regarded the object of affection had been lost, singleness of eye was gone, and the perfect reflection of that love which had laid hold of the church for Himself was gone. Still, while Christ says, "I have somewhat against thee," He marks everything that is good. "Thou hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted." Well, then, it might be said, What can the Lord want more? He says, I want herself. Remember this as regards the church. Then He says, "Remember, therefore, from whence thou art fallen, and repent, and do the first works." To me this is a very solemn but touching word to us, for we have gone much farther from our first love than they; still the heart of him that is faithful finds a certain refuge in Christ, for his soul finds in the very reproach an infallible proof of His unchanged love.

283 What does He take notice of as excellent here? "Works, and labour, and patience." Nothing positive is named that marks the decline, but the works that were done were not linked with the first love. And here let us observe, that the church has a positive service very distinct from what the Jews ever had. God was not looking for the Jews to go out in love, but the church, having received grace, is to go forth in grace to call poor sinners in. The Jew had the law as a wall to keep righteousness in, but no open door for love to flow out.

284 Take the Thessalonians, who, in this, are in direct contrast to these Ephesian saints, and who were in the freshness of their "first love," and what is noticed in them? "Their work of faith, and labour of love, and patience of hope in our Lord Jesus Christ" - just the very same things that are commended in Ephesus. What was the difference, then? Not that they had no works, but that the true spring of them was gone; while in the Thessalonians the spring of it all was in full play. The three great principles of Christianity, faith, hope, and love were all at Thessalonica (that is, the full link of the heart with the source of power). The faith which characterised their "work" kept them walking in communion with God. The love which characterised their "labour" linked them with the source of power. And in the "hope" which characterised their patience we get the coming of the Lord, as the object before their souls, for their patient waiting in service. Thus, in the Thessalonians you get spiritual power, Christ Himself as the object, and love characterising it all. Suppose I go labouring, and the spirit of love is in my work, what a difference there will be when the whole service is stamped with the character of this love! If it is only in preaching the gospel, how fully shall I set forth God's love to a lost world, if the love of Christ is freshly springing up in my own soul! But alas! how often have we to reproach ourselves with going on in a round of Christian duty, faithful in general intention, but not flowing from the fresh realisation of the love of Christ to our souls.

But righteousness and true holiness, and the aspect of the church in connection with these characters of God, have their place as well as the love which is His nature. "Thou canst not bear them that are evil." The natural, the normal state of the church, is the full power of good in the midst of evil, giving a bright testimony through divine power. The church ought not to be the place where good and evil are in conflict within, but in such a state as to be the manifestation of good in the midst of evil. But suppose a decline, then there is a question of evil within. "Out of his belly shall flow rivers of living water" is the only right state of the church. This is its primary and only absolutely owned state. Next comes power to remove the evil and make it an occasion of blessing when it does arise. (See Acts.) But if it ceases to be thus, then a question of evil within it arises, as here: "Thou canst not bear them that are evil." Now evil had come in, or this would not have been said. There was no longer this overflowing stream of goodness, but, the stream having got low, it was a painful process to navigate it in safety and blessing. The banks were broken down, and evil had come in, or there could not have been this question as to evil. Take the case of Ananias and Sapphira. They wanted to get the character of devotedness, for such the church had, but without the cost of it. Thus hypocrisy had come into the church, but the power of good was there to expose the evil which sought the character of good for credit's sake. Love of money really governed them, modified by the love of church reputation. And the Holy Ghost's presence must be manifested in judgment. This was a sad beginning, when the good has to be characterised by the conflict with evil, instead of the good being manifested by keeping evil out. Then as to doctrine, it is the same thing: "This thou hast that thou hatest the deeds of the Nicolaitanes, which I also hate." Patience had to be exercised. We see at once that it is not the first state (joy over that which is good) but a work of patience which was needed; and we have specially to look at this characteristic in our walk as Christians. That which characterises power individually is patience when the time of conflict with evil begins.

285 But then we get another principle. There are cases in which Christ approves hatred. "Thou hatest" that "which I also hate." The doctrine of the Nicolaitanes brought in a licence to evil with the character of grace, thus putting into association Christ and evil. And this is a terrible thing - the bringing in that which associates God with evil; for Satan would imitate or counterfeit grace, and thus associate God with evil, the very thing that God says - "my soul hateth." We have seen that the character in which Christ is presented is connected with judgment. He is walking amidst the candlesticks. And here, being the general and introductory church, the judgment also is the general resulting judgment. The warning therefore is, that the church will be removed. In sum, we get the three points, responsibility, failure, and consequent judgment. Then, with respect to the promise, "To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God," the paradise which He has made for Himself. It is not the paradise in which God visited man to see what he was doing, as He came to Adam, and if doing well, He was to allow him to remain, but if evil, to turn him out; but it is God taking man into His own paradise. What a difference between the paradise of man, into which God came and found sin there, and so cast man out, and the paradise of God, into which man is taken as the result of redemption, to go no more out. There are no two trees here; there is no tree of the knowledge of good and evil here - we have had plenty of it in our own responsibility. We shall possess it there according to the holiness of God; indeed, in nature we do so already, being renewed in knowledge according to the image of Him that created us in righteousness and true holiness. But there is but one tree, and this the tree of life, the one unfailing perfect source of life in God; and one partaking of it - the result, not of responsibility, but of redemption and life-giving power, and a redemption according to God's own counsels and thoughts - responsibility not being dispensed with, but fulfilled according to Christ's own love. "To him that overcometh will I give to eat of the tree of life." Grace had sustained the individual that overcame; and when the church had failed, instead of sailing on with the stream of failure (the heart of the individual saint having spiritual energy to form an estimate of the failure within, and judge it in the sight of God, instead of being discouraged and sinking when others were letting go their first love) they themselves overcame. But then it is well to see that grace did it all. "My grace is sufficient for thee." And the result was, that they had their place in God's paradise, feeding on all the ripe fruit the tree of life could produce.

286 In applying all this as a general principle we find the secret testimony of grace to the hearts of the faithful to be the source of strength. If "to me to live is Christ," it is the testimony of unfailing grace that carries me through all trials and difficulties; nay, the greater the trial and failure, the more it brings out what God is to my soul, so that I know God in a way that I never knew Him before (like Abraham, who, "when he was tried, offered up Isaac"; and then he learned God as a "God of resurrection," which he had never thus known before). What a comfort it is to find Christ so much the more enjoyed the more we are in the midst of hindrances, and, seeing the failure, look to Him who never fails! "The secret of the Lord is with them that fear him, and he will shew them his covenant."

In Ephesus, then, we find, that we begin with the church's failure. Such is the witness of the Judge, and the effect of failure will be the removal of her candlestick, unless she repent; and, as to this, she is called back to the first works, or else she will cease to be a witness on the earth.

287 The failure was not in public acting, not in righteousness, refuting false teachers, but in intimacy of communion with Christ in her love. Her works had not diminished in quantity or zeal; their character was deteriorated: Christ knew when there was not the same love to Him in them.

Seven Lectures on the Prophetical Addresses to the Seven Churches.

J. N. Darby.

(Delivered in London, 1852.)

<05042E> 287 {file section b.}

LECTURE 3

We saw in our last lecture that the character of judgment runs through the whole of the book of Revelation - first of all among the churches, and then in the world. So that we have the Lord walking in the midst of the candlesticks, exercising judgment, taking notice of all that is going on, and saying, "I will give unto every one of you according to your works." And we also saw the importance of remembering the distinction between the church as seen in Christ in heaven, and seen on the earth, as representing Christ. We are partakers of His life, and united to Him in heaven; but it is equally true that He has set the church as a vessel to bear His name before the world, "the epistle of Christ known and read of all men." We also remarked, that the responsibility of the church down here does not touch the question of salvation in any wise; and also that God's faithfulness to individuals does not touch the judgment of the corporate body bearing His name. God had promised in His faithfulness to carry them on to the fulness of His glory; but, at the same time, He must judge them for failure in the responsibility in which He has placed them down here. We must not confound His judgment of the vessel set in testimony on the earth, and His faithfulness to the church - the bride, united by the Holy Ghost to Christ in heaven. But, moreover, God judges His saints individually for their good by exercising their hearts and consciences in warnings; and bowing under His judgments, they are blessed, while "the simple pass on and are punished" (Prov. 22: 3), and at length, as a body, are spued out of His mouth, while all the trials, discipline, and chastenings turn to the profit of the church as to its heavenly calling. In the address to each church there is a peculiar revelation of Christ made, with which the peculiar judgment corresponds; and also special promises, suited to their special need, meeting the exercise of the heart in order to sustain it, and pledges given to the faithful.

288 We have seen that the very first thing that characterised the church, looked at in its responsibility as pictured by Ephesus, was, that it had departed from the power of its original standing, "left its first love." Nor is the subject now the supply of grace from the Head; it is no longer "that which every joint supplieth," but the giving of reproofs, warnings, and promises, to act on the hearts and consciences of individual saints in their responsibility down here.

Another thing which it is well to remember here is, that we shall never find the object of the address to be the power of the Holy Ghost actively at work to form and gather. If it is judgment which is spoken of, it clearly cannot be, for Christ can never be said to judge the work of the Holy Ghost. It is power working in grace, if the Holy Ghost works. Christ, in exercising His judgment, is shewing forth His estimate of the practical use which has been made of the work of the Spirit after it has been given. The first great truth is, that the Lord looks at the church as responsible for all the love of which it is the object, and expects a return; and if He finds it not, but finds departure from the first love, which is only the sad commencement of greater failure, then He says, "Repent, or I will remove thy candlestick out of its place."

Then, again, mark another thing. It is not individuals who are judged here, but churches (although individuals may hear and profit by the warnings). Thus the Spirit speaks to the churches; but there being no response from the church, no repenting, no doing the first works, no returning to the first love, the candlestick is to be removed. And then the address comes individually to him "that hath an ear - let him hear what the Spirit saith unto the churches."

But although as a church it has failed, and the candlestick must be removed, still there is such a thing as individual energy to overcome. And mark here that it is overcoming in the condition in which the church found itself. The responsibility of individuals is that of overcoming where they were. This was very different from the state of things when the fulness of blessing was poured in by the Holy Ghost. There was now that within the church which was to be overcome, not in the world merely. "This is the victory that overcometh the world, even our faith." He will revive the heart of the faithful one by promises to sustain it against the snare of Satan in the world; but when decay has come in, then the conscience necessarily becomes exercised as to maintenance of their standing where they were. Snares, difficulties, and dangers had come in; for we must remember, that the church had fallen from its first love, when Smyrna was addressed; and the moment the church is addressed by the Spirit, as a fallen church, it ceases to be in itself the place of security for the saint; he cannot take for granted, that, in walking with it, he walks according to the power and will of God. A fallen church cannot secure me from error; being itself under judgment, it cannot be a guarantee for anything. In truth it never was, but apostolic power and energy, which sustained and watched over it, while the apostles lived. (See Acts 20: 28, 29, and 2 Peter 1: 15.)

289 Then individuals are singled out, for the church can no longer warrant me in this or that. The church may be right in this or that, but I have to make good my security against, or at any rate independent of, the church by the word of God; for I must discern what I can follow, and what I cannot, by the word of God applied by the Spirit. But then this state of things by no means supposes that there was no blessing, that there was nothing excellent left in the church; for we find the Lord recognising and commending many things. But surely I need scarcely say, how amazingly important is this principle, that a failing church ceases to be a guarantee; and, therefore, I have to judge in individual responsibility what I am to receive and what I am to reject. The church has been, as set up of God, a place of blessing as regards individuals, a guardian for Christ of the state they were in, as being the vessel and expression of the power of the Holy Ghost, the proper result of His working; but it is not so at all now that it has left its first estate; and, as we have remarked, the apostles alone ever maintained it in it practically, as in the case of Ananias and Sapphira, the church of Corinth, etc. Our responsibility, however, never changes; nor can Christ fail in needed grace for the state in which the church is.

I would here take the opportunity of making a remark on the word "development," which Satan has brought in as a very favourite word. Now there is perfect and entire infidelity involved in this thought of development in the church of the Living God. There is nothing in God to be developed; He is the perfect unchangeable source of all. Now what God has called us to is a perfect revelation of Himself in Christ, as we saw in 1 John 1: 1, 2. There was the manifestation of that eternal life which was with the Father; and it is clear that there can be no development of that which has been manifested unless we can get something beyond the perfection of Christ, in whom all fulness dwells. God is light; Christ was the true light; and this shone out fully in the revelation of the glory of His Person, by the power of the Holy Ghost. And can we get anything better or fuller than this "Light"? Can we add to this revelation of "Truth"? There is much to be learned about Him; but it is a Person that is here presented, and not a doctrine. If it were a doctrine, merely, we might get something added - another doctrine; but it is not a question of doctrine merely, but a living Person that has been revealed. Well, then, if it is Christ Himself, what more can be revealed? We cannot add to what God has wrought. Alas! man may decline from it, as was the case at Ephesus. They had left their first love; they had left something: there is no development in that. Of course we may ever learn, and should ever be learning, more about that which was revealed at the first; but God ever brings out each thing perfect in the beginning. For God cannot set up anything but what is perfect, anything that is inferior, or contrary to His mind.

290 Thus man in innocence was set up perfect in that innocence, and Adam fell. The priesthood of Aaron was perfect in its kind, but there was failure in Nadab and Abihu. Whatever God has planted, He has planted wholly a right seed according to His mind. Whatever comes from God must be perfect, and cannot be made more perfect by any other operation whatever. This is a very simple truth; but it is one which cuts up by the roots and overturns a whole system of thoughts and feelings which would put something between our souls and Christ. It is not that God cannot reveal in the creature more than He has yet revealed, and accomplish what is better than what went before. He does so: the Second Adam is clearly infinitely more excellent than the first. But the thing that He sets up is absolutely perfect, as the expression of His mind in that thing. Man cannot improve or add to it. The thing set up for us is the perfect manifestation of God in Christ; hence the notion of development is rejection of the true object, or blasphemy. So John says, "that which was from the beginning," when he would keep the saints secure. But even as to glory, as in man's responsibility, that passes away. God had "planted thee a noble vine; how then art thou turned into the degenerate plant of a strange vine unto me?" From this cause - that, directly a thing is put into a man's hand, there is departure.

291 Then we get another principle. This departure having come in, God uses Satan's power, acting through the world's hostility, for two ends: first, to exercise the divine life in a saint; secondly, to hinder a further departure from the Lord. This is the "tribulation" they were to have; and, therefore, when we come to Smyrna, we hear of persecutions. If you take the history of the life of Christ, it was an exercise of trial and suffering until He reached the cross; it was not that He needed it to deliver Him from any existing evil; it only brought out His perfectness more fully, that He might be made perfect in the just result, in glory as man, of what He was morally. "Though he were a Son, yet learned he obedience by the things that he suffered." The manifestation of all that was in Him was brought out through opposition and slighting. His path became darker and darker down to the cross. He had to overcome Satan, and says for others, "to him that overcometh will I grant to sit with me on my throne, even as I also overcame, and am set down with my Father on his throne."

The second end to which God uses Satan's power, in persecutions and trials to the saints, is to hinder a further departure from Himself. There is a constant tendency in the heart of the saints to take rest in prosperous circumstances, because the flesh naturally turns to that which is agreeable in the world for rest, the result of which is a decay of vitality within; but this will not do. Therefore God says, "Arise and depart, for this is not your rest, it is polluted." Persecution is the natural portion of the church of God, while down here, in a world of sin. And when the church began to take rest at the beginning, God was obliged very soon to bring in persecution amongst them.

In Matthew's gospel, the Lord beautifully unfolds the spirit and character of the kingdom in the sermon on the mount: "Blessed are the poor in spirit"; "Blessed are the meek"; "Blessed are the pure in heart," etc., etc. Blessing is the character in which He introduces the witness He was bearing. God was shewing what was blessed in His sight. Then the grace of Christ was just beginning to be manifested, shewing the natural consequences of the principles and moral character of His kingdom. The miracles which He had already performed had attracted the attention of crowds from all the surrounding country, and He thereupon explains to those who heard the true spirit and character of the kingdom, which they, indeed, thought of quite otherwise, and tells who are the blessed; but at the end of the gospel in chapter 23, it is "Woe! woe! woe!" instead of blessing. "Your house is left unto you desolate; for I say unto you, Ye shall not see me henceforth till ye shall say, Blessed is he that cometh in the name of the Lord." It was because the opposition of man had been fully brought out by the perfect manifestation of what Christ was. The beginning of Matthew's gospel was the blessed outflow of what was in His heart, while the course of His life brings out what was in their hearts, and hence the word, "Woe unto you, scribes and Pharisees, hypocrites," etc.

292 To return - God sends us tribulation, opposition from without, to bring out grace and to hinder the constant tendency to decay; with Christ it was always and only to bring out grace. Thus God uses Satan as an instrument to work out blessing even for the church. Take Job, for instance. How wondrously was Satan used of God for blessing in Job's case! It is God who begins the conversation with Satan, and He knew perfectly well all He was doing in attracting Satan's attention to Job, and says, "Hast thou considered my servant Job?" Satan's malice was quite ready to plague and persecute him; but this malice of Satan was used by God to bring Job to that which was necessary for his blessing - the knowledge of the evil that was in his heart, which he could not have so learned any other way. Then, again, take Paul. He was taken up into the third heaven, there to get such a sense of the power of God as would fit him for his peculiar service to the church and the world, and such a revelation of the glory of Jesus as was proper to sustain him under all the trials he must inevitably pass through. And what is the use the flesh would make of this? Why it would puff up, and say, "Now, Paul, you have been into the third heaven, and nobody has been there but you." So there was given to him a thorn in the flesh, the messenger of Satan to buffet him; and for this he besought the Lord thrice that it might depart from him; but no, it cannot be removed, lest Paul should be exalted above measure. But he gets this assurance - "my grace is sufficient for thee." That which became strength to Paul, as far as himself was concerned, was that by which he learned his own weakness - the "thorn in the flesh, the messenger to buffet him"; for it then became a question of Christ's grace and strength, and not Paul's. And now Paul can say, "Most gladly, therefore, will I rather glory in my infirmities, that the power of Christ may rest upon me."

293 It seems astonishing that God should use Satan as an instrument to try the saints with, and not interfere to deliver: but so He does, as we see here; for He says, not "I will cast you into prison," but "the devil will cast some of you into prison"; but could not the Lord have hindered it? Of course He could; but as the trial was needed, had He hindered the devil from so acting, He would have hindered them from the blessings which would result from such a trial. Take, again, the case of Peter. The Lord said, "Satan hath desired to have you that he may sift you as wheat; but I have prayed for thee." What? that Peter should not be sifted? No, not a bit; for Peter needed sifting, because he had confidence in the flesh. But the Lord prayed that his "faith might not fail"; that is, that Peter might be sustained under his trial - his heart not lose its hold on Christ, but be assured of His love, and get the intended blessing. And to such trials of faith Peter alludes, when he says, "That the trial of your faith being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise, and honour, and glory, at the appearing of Jesus Christ." And when Satan had sifted the chaff from the wheat, then the Lord would use him as He said: "When thou art converted, strengthen thy brethren."

When the church had fallen - had left its first love, she has to be put in the furnace, to keep the world, its allurements, and its evil, from acting on her own evil tendencies, while remaining in a body of sin and death. While she was walking in the freshness of her "first love," the world had no power over her. Christ was too vividly the object before her for her to sink into other affections which leave the heart open to the reasoning of unbelief. But when the." first love" was departed from, then the church became the prey of her own evil flesh, acted on by the evils around, therefore she must be put into the furnace, the place where Satan persecuted, to prevent her getting into the far more dangerous place where Satan dwells, that is, the world.

294 Verse 9. "I know thy works, and tribulation, and poverty, but thou art rich." Christians were poor and despicable in appearance, when the church was first set up. Leaving their first love, they were in danger of falling in with the current of the world's reasonings; and the Lord lets loose the prince of it against them, makes them find their sorrow where they were in danger of finding a false ease and joy, but the true character of enmity of the world, instead of its false allurements, which draw them into it, and away from the Father's love; and they sink into the insignificance and poverty which the world's opposition sets the saints in. "But thou art rich," says the Lord. These poor despised few possessed divine and exhaustless riches. They had got multiplied in the world and enlarged, and then there was a tendency to rest in the effects produced and not on the Lord; and the Lord, loving them too much to suffer this, must put them into the furnace to make them lean on Himself. For He will cast the church on its own proper portion altogether, and therefore He uses the hostility of the world to drive it back into its own proper hopes and privileges. But for this it would seem strange that the Lord should leave them to be tried "ten days," were it not to teach them that heaven is their portion and not the earth; that they are not to remain on the earth, but to pass through it as pilgrims and strangers, to glorify Him who, when down here, was a stranger, and who now in glory is a stranger to the world, as the world. But then this shews also that the trial is measured. God may use Satan as a rod, but he cannot touch a hair of our head beyond what is allowed.

But the church must be brought to the deep consciousness of the state from whence she has so deeply fallen. Hence, Christ not only suffered the devil to cast some of them into prison, but says also, "Be thou faithful unto death, and I will give thee a crown of life." They may be martyred, and what then? Jesus gives them a crown of life. The church had slipped into the world; still, where living faith was in exercise, the effect was to give Christ His true place, and to strengthen all. When once it came to the question of giving up Christ, there were martyrs, perhaps even amongst the worldliest. This is often seen. Just so it is now, in the day in which we live. Christians are largely seeking just what the world seek, wealth, power, and influence: these three things are just what the Lord had not. And can I be said to be a stranger where I have power and influence? Certainly not; and if the Lord turns the current against them, then they must pass through the furnace. The church must give up a heavenly Christ and a crucified Christ, if it take the world up in any sense as its portion. The church of God cannot associate the world and religion without losing its true character.

295 The object of Judaism was to associate religion with this world, with the earth: and thus God proved whether man could be attracted to God Himself through earthly things being associated with Him. To this end God gave them a magnificent temple, gorgeous dresses, splendid ceremonies, music and singing, that He might mingle the tastes and feelings of nature with Himself. But all this, mark, needed a priesthood between them and God; for it was not the presence of God, as light, in heaven, and peaceful communion with Himself. These earthly things do but keep the soul at a distance from God. For, wherever the world is connected with religion, priesthood must come in, because, the moment you get man as he is, he cannot stand before God; he cannot stand in the light and therefore needs a priest.

But we now are brought nigh; we can stand in the light as God is in the light: we are priests; and as to our standing in God's presence, there is no need of a priesthood between God and us. Christ suffered without the gate; and the moment the blood of Christ, wherewith we are sanctified, is taken into the holy place into the presence of God, our association is with heavenly places, and no longer with an earthly city (for there is no holy city now); and we are taken outside the world altogether (and the world, as religionised in a fleshly way, for that, for us, is the camp. "Let us go out therefore unto him without the camp") and inside the veil with Him. It was exactly what the apostle was teaching the Hebrews. They could not go on with religion with a worldly character, with Judaism, which was God's earthly religion. Hence, too, it is the apostle says, if he had known Christ after the flesh, he knew him no more. He was only a heavenly Christ to him.

Carnal ordinances connected man with God under Judaism; but, Christ being rejected, His followers have His place of acceptance in heaven, and rejection on the earth. The cross or heaven. Now there is no middle thing - Christ is wholly heavenly; and we are raised up to sit in heavenly places in Him. The moment the church loses the sense of its heavenly place in Christ, the Lord in His faithful love lets loose the power of Satan upon us, just that we may learn that the very world that we are seeking to religionise is the place of Satan's throne. Of course in such case we shall be sure to have the world and its thoughts about religion entirely opposed to us; but then we shall have Christ and His thoughts with us, who says, "Fear none of those things which thou shalt suffer," for "I am the first and the last, which was dead and is alive."

296 The character of Christ in the address to this church is as "dead and alive." Christ is not merely divine - God - but He is also the One who was dead and is alive again for evermore. Looked at as man He has been rejected and cast out; so that, like Mary Magdalene, we must get either an empty tomb (for that is all the world is, if we seek Christ) or a risen Jesus. If your heart is fixed on Christ, all you will find in this world is the tomb of Jesus, and nothing in it. Then we have nothing to do with this world, for if we are in spirit with our Head in heaven, we have all our blessings there. But then it is a constant difficulty, in a world like this, to get and to keep the heart and soul up to this; but it must be done. For otherwise, if we do not cleave to the world, the world of itself will cleave to us; and if decay comes in, and the first love is left, then "tribulation" must come, that we "be not conformed to the world." This was the case with the church here. They had left their first love, therefore they had to be put through this course of trial, to keep them in remembrance that they were not of the world. Judaism crept in - development, etc., etc. - " intruding into those things which they have not seen, vainly puffed up by their fleshly mind," instead of being a despised few, a little flock. Their numbers increased amazingly, so that they made a fair show in the flesh. In fact, you find the whole thing rapidly conformed to the likeness of the Jewish hierarchy. Then persecution comes in and blows upon it all; and if there was persecution even unto death, where there was a living faith in a living Lord, though such a one may die here, he shall not be hurt of the second death. The history of these times proves that the living power and truth in the church was not in its doctors, but in its martyrs.

297 Pergamos. "I know thy works and where thou dwellest, even where Satan's seat [throne] is." Here we get another and more subtle character of evil. The Lord gives credit for all He can. The church had gone through persecution, and had been faithful. "Thou holdest fast my name, and hast not denied my faith," when Antipas, my faithful martyr, was slain. But now it was not merely worldly persecution without (that assailed but purified the church), but doctrinal corruption within. The church of God has its place of responsibility in the world where Satan's throne is. If this ceases to be a persecuting world, because the church has ceased to be a heavenly witnessing church, still the church is living there; that is the place where, as to its external forms, it still is, and has been ever since the epoch here referred to. It is not a question here of individual conduct, but of the corporate position of the church.

People have a notion that Satan ceased to be the prince of this world when Christ was crucified. Now, I would just say, that it was at the cross of Christ that Satan emphatically became the prince of this world. He was it always, really, as to man's heart. But till Christ was rejected, it might have been hoped that some means might find, or cause to spring up, some good in man; but the cross proved and determined the subjection of man's heart to Satan, so as that nought could deliver it as such. Of course the cross was virtually the destruction of his power, for there Christ destroyed him that had the power of death, that is, the devil. Then, in a sense, as to the accomplishment of the work which was to effect this, as to righteousness before God, his power ceased, his head was bruised, though the fruit of this accomplished work is not yet brought in by power. Man had been tried in every way, and, lastly, in the Jewish system, had been put under responsibility by law, and tested on the ground of obedience. There he had failed, but he is ready to think that, if he could do all he liked, he would set all right. He was put to the test in this, by the committal of power into his hand, in the person of Nebuchadnezzar. In both ways he failed, that is, in the Jews, and in the representative of the imperial power. Christ came. Satan risked everything in getting rid of Christ, but it only ended in his own defeat; still he is for a time left to lead the world out of which Christ has been cast, which, in its universal and varied forms, is the instrument of Satan (as we see at the Lord's crucifixion). Satan, the prince of this world, came and found nothing in Christ; but the chief priests, Pharisees, Pontius Pilate, Jews, and Gentile power were all led of him. And even His own disciples forsook Him, through their dread of Satan's power manifested in the world. In a word, the whole world was led by Satan to reject Christ, and from that moment Satan is the manifested prince of this world: for until Christ was rejected by the world, Satan could not be displayed as the world's prince. And the Lord owned him such, calling him "the prince of this world, saying, Now is the judgment of this world; now shall the prince of this world be cast out." "The prince of this world cometh and hath nothing in me."

298 The church of God has been taken entirely out of the world to be associated with God's Prince in heaven; therefore Christians have no business to be dwelling, as their place of abode, their home, where Satan's throne is, living in the world and as the world. But, alas! the church has practically slipped off from "holding the Head," and has taken an earthly character. If "to me to live is Christ," it is not Christ to be standing in worldly religion; for man in the flesh must have something between him and the Head. The difference between the Christian and the religion of the world is of the most absolute character. "If ye be dead with Christ from the rudiments of the world, why, as though living [that is, alive] in the world, are ye subject to ordinances?" A man in the world must have ordinances. How can he get on religiously without them? But ordinances are not Christ; they have been nailed to His cross. There is no possibility of escaping the religion of the world, ordinances, and the like, but by knowing and walking in the power of a dead and risen Christ. Man in the flesh must have a religion of ordinances between him and God; but if united to the Head in heaven, nothing can be wanting to bring him nearer, for he is one with Christ; and if he is not one with the Head, then he is separated from Christ. Put anything whatever between Christ and the soul, and all is gone. The position then becomes a totally different one.

This corrupt tendency to association with the world brought in persecution, but with it the suited promise, "Be thou faithful unto death, and I will give thee a crown of life." It is quite true that the Lord causes trial, but never do you find that there is with Him any moral acquiescence in evil. He cannot tempt by evil doctrine. The Lord had taught them the evil of this corrupting association with the world, by turning it into a persecuting world; but He could not send Balaam's evil teaching; for it would be impossible to talk of Christ's sending moral temptation as a rod for the correction of the saints. He may permit it in His holy wisdom. The effort of the enemy in Pergamos would not like the tribulation spoken of in Smyrna. Balaam would associate them religiously with the world - a sadder evil than Satan's openly persecuting power.

299 In Ephesus, we had the first point of departure, leaving their "first love." In Smyrna they were put into the furnace. Persecution had not attained Satan's ends - faithfulness even unto death had crowned the sufferers with a martyr's honour: but here a new danger arises. They were dwelling where Satan's throne is. The world is the place of Satan's throne; and now corruption, pleasing to the flesh, associating the church with the world, is taught. The enemy is working within. "Thou hast them that hold the doctrine of Balaam."

Thus there is an amazing and most instructive difference between the persecution of Smyrna and the seduction of Pergamos. In Smyrna the Lord says, "The devil shall cast some of you into prison that you may be tried. Be thou faithful unto death and I will give thee a crown of life." "I have died for you, and now do you be faithful unto death for me." In Smyrna the Lord would not step in to hinder the consequences of the position they were in, but turned them to the maintaining the declining church in its own true character, giving the assurance of the everlasting and heavenly promise, a crown to the faithful. But in Pergamos, the fact of their dwelling in the place where Satan's throne was shews itself in another way. And the Lord could not, without judging the world itself, remove the snare by acting on the world itself. You have got satanic subtlety acting in concert with the world, and by its spirit in the church - a false prophet leading it into association with the place of Satan's throne where it dwelt - the world that had ceased to be a persecutor. You have got Balaam there; not Jezebel yet.

A most terrible and frightful character is that of Balaam. The question had been already raised on the ground of Israel's failure, whether God would bring them into the land - whether Satan, through his instruments, Balak and Balaam, could hinder Israel's entrance into Canaan. The effort was to get Jehovah to curse Israel, but they could not. For, as between Him and the accuser, "God saw no perverseness in Israel," neither was there any possibility of using Satan's power against the people of God, as Balaam said, "There is no enchantment against Jacob, neither is there any divination against Israel." God held Balaam's lips and forced him to speak blessings instead of cursings, in spite of himself. "Resist the devil, and he will flee from you." When the devil comes as an adversary, he has no power; the secret of his power lies in coming in as a tempter and seducer. When Satan could not prevail in getting Jehovah to curse Israel, he seduced them into wickedness, leading them "to eat things sacrificed unto idols, and to commit fornication"; and then how could the holy God bring them in? (See Numbers 25.)

300 In Pergamos, Satan comes within the church as a seducing Satan; while in Smyrna, Satan keeps outside the church as the persecuting Satan. Therefore in Smyrna they are exhorted, "Fear none of those things which thou shalt suffer." Weakness is in "fear"; the danger is in fear. When the saint is out of the persecution, he often trembles as he looks at it and becomes frightened; but when once he is thoroughly in it, if he has faith, he looks out of it up to God and finds he never was so happy. Thus he is separated from the world and made to feel what his own proper portion is. But as the church of God is dwelling on Satan's territory, if he has not this persecuting character, then he gives her as much of the world as he can (for, as Satan says, "all that is delivered unto me, and to whomsoever I will I give it"); and if it can be said of the world, that "thou hast made the church rich," then the world will have the heart of the church, instead of her risen Head, "for where your treasure is, there also will your heart be." Balaam was a prophet, though a false one, and could use the name of Jehovah, and declare he must speak by His word only; and we find his spirit here coming within the church to make it at ease in the world. The wicked servant (who said in his heart, "My lord delayeth his coming, and began to eat and drink with the drunken") was treated as a servant still, though a wicked one. If Satan can only make a Christian comfortable in the world, his end is gained. Then they might go and eat in the idol temple, etc.

In Nicolaitanism we have the flesh acting in the church of God; and in Balaam it is the spirit of the world, brought in by the false prophet, coming in, and in a seducing way, to bring the church into league with the world, to make the church quiet and comfortable in the world that killed Christ.

301 We get a teacher here, a kind of religious instructor; as it says, "them that hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel." "So also hast thou them that hold the doctrine of the Nicolaitanes, which thing I hate." In the former case, in Ephesus, it was "the deeds of the Nicolaitanes"; but here it is a doctrine allowing of evil deeds - antinomianism and worse - that which was not against the law only, but against Christ, internal corruption connected with, and helped on by, association with the world without. It is very sad (and our hearts ought to bear the burden of what passes within the church) to see how the church still declined, after tribulation had brightened it up for God after its commencing failure at Ephesus (for the root of evil was there), and returning ease made it content to dwell where Satan's throne was, and then, of course, the door was opened for evil doctrine, false teaching, connecting fleshliness with spirituality, which is antinomianism. Satan did not desire to persecute where he could corrupt; for Satan's persecutions only brighten the soul up for God, while the seducing corruptions of Satan imperceptibly separate the soul from God. There was not yet the full ripeness of wickedness as in Jezebel's time, but only the teaching the doctrine which allowed these evil deeds; but in the next church we see there are children born of this evil, the evil being their moral birth-place.

We see the Lord's eye and heart had followed them to where they dwelt, even to Satan's throne, as He said, "I know where thou dwellest"; and from thence (that is, from the spirit of association with it) He would call them with this word of warning, "Repent, or else I will come unto thee quickly, and will fight against them with the sword of my mouth." Here the word is spoken of judicially as a sword out of Christ's mouth. In such a state of things the word of God is the source to which the saint is drawn. The promises now become much more individual: "To him that overcometh, will I give to eat of the hidden manna." It was hidden faithfulness which was to be sustained by the promise of this hidden manna (seen indeed in one sense, because the fruits would be manifested to all around). The church as a body was dwelling in the world; then, as a necessary consequence, comes the secret life of the heart of the faithful soul with God in the power of the word. It is the inward link with that which never changes in its character, sustaining secret fidelity to God. And what a difference is this from the judicial use of the word - the being fought against by the sword of Christ's mouth (the living members being associated with the Christ who suffered on earth, but is now in heaven)!

302 The manna signifies the Son of God become incarnate to give life to our souls, His entering in humiliation into all our circumstances, and is the provision for the daily walk through the wilderness: for we find the manna spoken of in connection with Jesus as the living bread sent down from heaven. "This is the true bread which cometh down from heaven," John 6. But what then is the hidden manna? The manna for Israel was spread around the camp; and they were to gather it daily for their food. And so likewise is Christ to be the daily provision of the soul while in this wilderness world; but this is not the hidden manna. There was to be a golden pot of manna laid up before God, and when the Israelites had got into the land, they were to have the memorial of what they had enjoyed in the wilderness. This hidden manna is the remembrance of a suffering Christ down here - the memory of what Christ has been in the wilderness, as a man, an humbled, suffering man, and who is God's eternal delight in heaven; and in our eternal state, he that has overcome, he that has been faithful in separation with Christ from the world, will have the everlasting enjoyment of fellowship with God in His delight in a once humbled Christ - the same kind of delight, although in a different measure. If we are walking faithfully with a rejected Christ, instead of letting Balaam into our hearts, we shall enjoy Christ thus down here in spirit; but we cannot enjoy Christ in our souls, if we are mixed up with ungodliness in the world: if we pretend to it, then it becomes Nicolaitanism. But in proportion as we get and apprehend the secret of what Christ was in the world, in our souls, shall we feed upon Him; but this cannot be, if we are walking in the spirit of the world. Even the presentation of Christ in the gospels we cannot enjoy, unless it is as food for the soul. A man may say that truth is very beautiful; but if it only feeds the imagination, it does him no good. God did not give His Son to suffer down here, and then to be played with, but to feed upon.

303 The "white stone" gives the general idea of a vote in favour of any one; it is the secret mark of approbation from one to another. There are public joys in heaven common to all, thousands and thousands of voices in communion and praise, echoing the song of praise. And there are joys we share in Christ together here; but He must have our individual affections as well as our common affections. My own peculiar joy in Christ you can never know, neither can I ever taste yours; and this is true of the highest affections. "A new name written, which no man knoweth saving he that receiveth it." That name would have no meaning for anybody else but him to whom it is given. Christ reveals Himself to the soul in such sort that a stranger intermeddleth not with its joy. Individual joy, personal communion, is distinct from, though it enhances, the universal joy; and that individual joy which we know down here will never be interrupted. This promise, as do all those to the churches, relates to the future time of heavenly blessing; but it is also the source of joy and strength now. The Spirit of God makes us anticipate the day. We may have now in spirit this "white stone" from Christ, this secret expression of His grace and love, which others cannot have for me, neither can I have it for them. How this makes this "white stone" worth everything else! What a secret source of strength it is, even though all the world think me wrong, if I have the white stone of Christ's approbation, acquired in following the word, but known in the heart! But, I say again, I must judge all by the word, that sword of His mouth that disarms and purges all the workings of Balaam. Then I do not mind - let the world talk about things as it pleases, Christ has talked to me, and in the coming day of glory will own all He has said to me.

It is sorrowful enough what a Balaam is teaching in the church; but then, mark, there cannot be any trouble among the saints that does not bring out the faithfulness of Him who waits to bless the "overcomer," and thus bring the soul into communion with Christ in a way that nothing else could. For nothing gives the blessed consciousness of Christ's approbation as between the soul and Himself, like faithfulness where evil begins to corrupt. If it is false teaching within, the word (as in persecution, and with all else) is "Overcome." He that has an ear to hear what the Spirit saith to the churches is to be overcoming that evil whatever it be that besets the church.

304 Thyatira. The hour forbids my doing more than just looking for a moment at Thyatira. You get this difference when Jezebel comes in; it is a prophetess still, but she herself becomes the mother of children; a whole class of persons are born of this corruption. Of persons who were dallying with this corruption and evil (as well as souls simply led astray) He says, "These will I punish except they repent." But those whose moral existence is derived from this corruption, I will kill them - as He says, "I will kill her children with death." But the moment you get this condition of the church, as the begetter of corruption, then comes in the judgment of the nations: "as the vessels of a potter shall they be broken to shivers"; and the heart of the believer is led to the coming of the Lord, "I will give him the morning star."

I am glad to close with this promise, it is full of blessing. Meanwhile the Lord Himself becomes to us the hidden manna. May He give to us and all His saints to avoid everything like Balaam's spirit and teaching. We are one with Jesus, members of His body; we are of His flesh, and of His bones, and nothing but this union with Christ will abide; as the knowledge of our union with Christ, and the realisation of it in our souls, is the only safeguard against the seducing spirit of the day in which we live. The Lord give us to be faithful to this blessed truth of being one with Him who is at God's right hand. Then people may try to get between me and God by their ordinances or their priesthood; but I can say, "No; I am brought too near to God for you to come between us; and also too near to God for you to bring me nearer. There is where grace has set me; and all else is but pitiable nonsense."

We are called upon to judge evil in the church, for God cannot accept Balaam and Jezebel, if we can. Therefore, may the Lord give us to remember that failure within the church is to be judged. We are called specially to take heed to this in the day in which we live, that the church, being itself under judgment, cannot be a guarantee for faith or anything else whatever.

305 LECTURE 4

I alluded in a few words the last evening to the church of Thyatira on account of the connection of Balaam and Jezebel: Balaam being a prophet acting among the saints to seduce them; and Jezebel, a prophetess, established within, being a farther advance in evil - not merely a seducer, as Balaam, but a mother of children there, as Jezebel, having children of this corruption.

And now we get (in this part of the chapter) into what we may call new ground. Two things mark this. The Spirit of God, who rises far above all our failure, directs the eye of the faithful remnant to the coming of the Lord Jesus. And the expression, "he that hath an ear, let him hear what the Spirit saith to the churches," is no longer in connection with the address to the church in general, but after the promises to them that "overcome." And this marks out the remnant as separate from the body in general. The position of the remnant is specially marked out as being no longer in connection with the general body of the church, but with the place in which those stand to whom the promise is sent, as "to him that overcometh." In the address to this church, and to the three following churches, the exhortation to hear is placed after the special promise.

The distinguishing element which we found brought into the last church (Pergamos) is, that the world is the place of Satan's throne. Therefore the church must be in either of these two positions - a persecuted suffering church in the world because of faithfulness, or lose that character and be brought to acquiesce and go on in the world.

We saw in Ephesus decline marking its state - "thou hast left thy first love." In Smyrna, persecution comes in, "the devil shall cast some of you into prison," thus brightening them up for God. And afterwards, in Pergamos, corrupting instructions go on within; and all these, not with respect to individual failure, but to the corporate state of the church, it being that which was characterising the church at certain periods of time in this dispensation. In the address to Pergamos, we find the seductive teaching going on to corrupt what was within, but not as yet established and settled within, so that what characterised the within should be productive of evil. The motherhood of evil was now in the church.

306 Balaam the false prophet was seducing, and joining the church to the world. "Thou hast them that hold the doctrine of Balaam"; and to the "overcomer," the individual promise and blessing of the hidden manna and the white stone are given. But now there is something farther - " thou sufferest that woman Jezebel." Here the evil was allowed. We saw that, when Balaam failed in getting God to curse Israel, he then tried to bring them into trouble through association in evil with the people of the adversary. This has now succeeded in the professing church.

In Thyatira, therefore, we have a still more terrible state of things than in Pergamos. There was not only the evil teaching - those who "hold the doctrine of Balaam," but a person established within, having children of this seduction; not merely seducing God's children into it, but Jezebel was, so to speak, so much at home there, that children were born, finding their home and birthplace in the evil, yea, springing from the very corruption itself. But then mark that, in this increased evil and wickedness, we find also increased energy on the part of the faithful ones; for God had a remnant in the midst of the evil, whose faithfulness shone out the brighter by reason of the dense darkness around. We see this exemplified in Israel's history. In the midst of idolatry, worshipping the golden calf, or under a persecuting Jezebel, men of power, like Elijah and Elisha, were raised up in a special power of testimony for God, thus manifesting that God was and is ever sufficient for His people's need.

When evil is at such a height as to make it impossible for the faithful ones to go along with it, then they get into a more advanced state of knowledge and power in separation from it (although it may be one of much more trial) than they had when the church was in a more prosperous condition. In the times of Elijah God preserved His name in a most special way. The whole nation of Israel had got so dreadfully bad, that God would be obliged to cut them off; but the time had not yet come. But in the time of Elijah they had nothing rightly in order; there was neither temple, nor sacrifice, nor priesthood at Mount Carmel; nevertheless God was there for the faithful few, in a way that the people at Jerusalem had not the knowledge and enjoyment of; for the mighty power of God was there to give testimony to the word of His prophet. And so again with Moses, he went on faithfully with the Lord while Israel was failing all around him. It was not when Israel was going on well that Moses was the nearest to God, but when they had all gone wrong. When the golden calf was made, then "Moses took the tabernacle and pitched it without the camp, afar off from the camp"; and then he went to meet with God, and there "the Lord spake unto Moses face to face, as a man speaketh unto his friend." And we find God referring to this in Numbers 12 as gloriously distinguishing Moses. When Aaron and Miriam spake against Moses, and not on Moses's going up to God on Mount Sinai, God says, "Were ye not afraid to speak against my servant Moses, who is faithful in all mine house? With him will I speak mouth to mouth."

307 When Moses met God in the tabernacle outside the camp, he was more excellent, so to speak, than when God called him to the top of Mount Sinai. Indeed, we find it a constant principle in Scripture that, where there is most manifest and universal failure, there God brings out in His faithful ones far greater testimony and power than had been known in the body as a whole, thus shewing, as Jethro says, "In the thing wherein they dealt proudly [by their sin and rebellion against God] God was above them" in grace and power. It was so in the time of the Lord Jesus, who was a most blessed and glorious example of this principle; being the Lord Himself, who brought out the fullest and most blessed testimony of grace and righteousness to bear upon the ways of the world, and of His own people, at the moment of Israel's and the world's darkest and deepest sin of crucifying God's Son. For at the very time that Israel's heart was made fat - when they were in a condition to receive seven other spirits more wicked than him that had of old possessed them, ready to merge into that last state which was worse than the first, then God, who had before spoken to them in divers manners by sacrifice and type and prophets, spoke to them by His Son, in the Person of the meek and lowly Jesus.

This is the case when Jezebel is come in here at Thyatira. "I know thy works, and the last to be more than the first." The effect of the condition of the professing church was to drive saints into a kind of energy they had not before known. So indeed has it ever been in the history of the church in what has been called "the dark ages." We find the most faithful testimony, such a measure of devotedness (which I am sure I should be glad to see now in any way) unknown at other times, men hazarding their lives to witness for God; but how little of this in our day of ease and slothfulness!

308 "I know thy works, and charity, and service, and faith, and thy patience, and works, and the last to be more than the first." Here we get the love and the faith working, which were wanting in Ephesus; and now the Lord says, I will encourage them with "hope," so that we get faith, hope, and charity, the three great principles of Christianity. Although not produced in their own happy order, as in Thessalonians, still they are all here in a way. And mark how quick-sighted God always is, to take notice of the good things, and that before He speaks of the evil things.

We get this character of judgment in Christ here. "These things saith the Son of God, whose eyes are like a flame of fire, and his feet like unto fine brass." Fire is a symbol of unfailing judgment; this penetrated everywhere, as the eye of God. But what does He first see? He sees at once, no doubt, through this terrible evil; but He notices first what delights His heart in these poor saints that nobody cared anything about. He sees that which is delightsome to Himself in the despised few; and while His feet, like unto fine brass, mark the unchangeable character of that righteousness which God (in His spiritual dealings with and claims upon man) manifests down here, and which sustains His pure and infallible judgment. Hence the altar of sacrifice in the tabernacle was of brass, and which in man was divinely accomplished in Christ, and characterised His Person; yet the eye of God rests upon the very least spark of faithfulness in the midst of evil. There is not one throb of the heart that beats true to Himself, in the midst of abounding iniquity, that passes unheeded by him; and this is what sustains the heart in the midst of untoward circumstances. And happy it is for us to know (in the simplicity of faith) and realise in power in our souls, the full meaning of those two little words, "I know," thus walking in the happy consciousness that the eye of God is upon our walk and ways.

Verse 20. "I have a few things against thee, because thou sufferest that woman Jezebel," etc. Now the church, taken as a whole, is characterised by suffering the evil; it is not now as before, "thou canst not bear them that are evil"; there was now the full public allowance of this spirit of evil which was in the church. This was going much farther down the scale than merely having the evil teaching among them: "thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and seduce my servants." They suffered a woman, having a professed character in the church, "who calleth herself a prophetess" - a false one surely, yet one who professed to hold and teach the word of God in the church. "I gave her space to repent, and she repented not." Thus we see God does not all at once deal in judgment with her, but gives her time for repentance; He has patience with her, but she does not repent. He was not dealing with the heathen here: to them He preaches the gospel, that their souls may be won to Christ. But here was one who called herself a prophetess in the church, teaching God's servants to "commit fornication, and to eat things sacrificed unto idols," and God deals with her on this ground of her profession. He "gave her space to repent of her fornication, and she repented not": therefore He must execute judgment.

309 And mark, that there is no mention made here of a candlestick. He gave her space to repent; but it is not said here, "I will remove thy candlestick out of his place, except thou repent" - for Jezebel is not indeed acknowledged as a candlestick. There are two characters of judgment, for they were not all the children of Jezebel. To commit adultery is a common figure in Scripture for tampering with evil, particularly idolatrous evil, because it was God's people giving themselves to others than Him. First, "Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds." Secondly, "And I will kill her children with death." There are those that are not her children, but people who have to say to her, who are content to associate and have fellowship with the evil. Them I will punish, they shall eat the fruit of their ways: "and all the churches shall know that I am he which searcheth the reins and hearts." I will see who are content to float down the stream with the evil, or who make a stand in faithfulness to me. Them that have committed adultery with her, that have tampered with this spirit of false prophecy, "I will cast into great tribulation, except they repent"; but those who are her children, who have got their Christian place and name in virtue of this false doctrine, they shall have full judgment, "I will kill her children with death." It is not merely tribulation for them, for they are objects of full and complete judgment: time having been given them for repentance, those that are born of her shall be visited with immediate judgment, "I will kill them with death."

310 How sad it is, how very sad, to see Christians, as we often do, tampering with such evil. Take, for instance, the Galatians: there were saints there who were tampering with Judaism, who wanted to bring in the law; it is not that they were not Christians, but they were mixed up with that which was utterly hateful to God. Paul, therefore, says to them, "I stand in doubt of you," though afterwards his faith links them with their risen Head, and in virtue of Christ's unfailing grace, and their completeness in Him, he says, "I have confidence in you through the Lord." It requires great watchfulness, for the soul is ever in danger of being mixed up with principles which God utterly hates. In Colossians they were not holding the head; they were putting something between the head and the members. The apostle Paul is in an agony when he sees anything coming in to separate the saint from his immediate, proper, and personal connection with Christ. If it be a true Christian that is thus tampering with evil, he must be put into tribulation to be brightened up for God; and if he be not converted, then there is nothing before him but judgment. So all who in the public Christian world of the day tamper with the corruption of Christianity, represented by Jezebel in Thyatira, will be cast into desperate distress, if they repent not of their deeds. It is a very solemn thought, but a true one, that God having taught the saints that they are one with Christ, he who puts anything whatever between them and the Head, virtually denies Christianity. It was the great truth given to the apostle Paul to unfold; it was what he received specially from the Lord: "I am Jesus whom thou persecutest." Therefore it was that it puts Paul's mind into an agony, whatever it might be, whether works of the law, priesthood, or anything else, which, coming in between the soul and Christ, denied the great truth he had learned, the very truth that he was converted to, that the church was one with Christ, members of His body, of His flesh, and of His bones.

This blessed truth, held in the simplicity of faith, gives power to the soul, and sweeps everything else away; and it also sweeps through the whole course of the Christian's daily life, if he has anything between his soul and Christ. If I were a Jew I should want something on the earth, and some one between me and the God whom I obscurely know; but I am a Christian, and therefore all I want is in heaven. But again, if I am a Christian, I am united to Christ, I am one with Him; if therefore united to Him, one with Him, nothing whatever can come between us, so that in attempting to bring in anything between us, it is actually setting aside Christianity altogether. Many Christians would be dreadfully frightened did they know how many things they are putting between themselves and Christ, thus virtually denying their oneness with Christ in heaven. If you would bring a priest on earth between me and God, any other than Christ in heaven, you at once destroy my privilege, for if Christ be a priest and I am one with Him, I must be a priest also; but is this priesthood carried on on the earth? No; the place of His priesthood is in heaven. An earthly priesthood doubly denies Christianity. It makes the system and standing earthly, and it denies our association with Christ. If I were a Jew I should go to an earthly temple, and rightly so; but being a Christian, when I go to God, it must be in heaven. Being one with Christ, I can have no place of worship on the earth, though my body may be there. Christ Himself being cast out of it, I am in heaven, and if I am to use any priest on the earth, I must leave heaven to come down here to use it there. The priesthood is exercised in the place to which it belongs. An earthly priesthood was suitable where God was between the cherubim behind the veil on earth. A heavenly one has its place of exercise in heaven. Yes, dear friends, if our souls are washed in Christ's blood, everything we can possibly want is in heaven. "Our life is hid with Christ in God"; and then, necessarily, such "a High Priest became us who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens." The good Lord only give His own blessed truth more power in our souls, and then all the questionings of earthly priesthood, ordinances, and the like, would soon vanish. I must have a true priest in heaven or not have a true Christ for my soul.

311 Now mark the character God takes: "I am he that searcheth the hearts and the reins." You shall not escape me; and however plausible the evil may be, and however you may put the name of the Lord upon it (as Israel put Jehovah's to the golden calf when they said, "These be thy gods, O Israel . . . tomorrow is a feast to Jehovah," Ex. 32: 4, 5), still it will meet with full judgment, because you have put my saints lower than I have put them in Christ, and have idolatrously corrupted the truth of God.

312 Verse 24. From this verse and onward the Lord is taking up the faithful remnant, and therefore we find Him taking another way of dealing. "But unto you I say [and to], the rest in Thyatira, as many as have not this doctrine [in committing fornication, and eating things sacrificed unto idols], and which have not known the depths of Satan, I will put upon you none other burden." This abstaining from the evil, though very blessed, still is not the soul growing up from strength to strength into its full portion in Christ; "but that which ye have hold fast." I am going to "kill her children with death, but that which ye have hold fast till I come." This is what He now directs their faith, the eye of their souls, to - His coming. He does not expect them to get back to the point from whence the church departed, but directs them onward to His coming. I am going to execute judgment. "I will kill her children with death." Therefore you must not expect Jezebel to get right, or to be in the condition of a candlestick. No, your eye must rest upon another thing; and here comes in the hope. Still it is not presented in the form of the bright and blessed hope they got at the first, like the Thessalonians, where they "turned to God from idols to serve the living and true God, and to wait for his Son from heaven." It now has a different character, being presented as a refuge to the faithful, because "in the place where righteousness should have been, behold iniquity was there." This is the comfort held out in the midst of the wreck of everything, "till I come." The Lord does own the "works, and charity, and service, and faith, and patience," that do exist. You have only got this little now, "but that which ye have hold fast till I come." It is one thing to have the coming of the Lord presented as a relief to a faithful few, in the midst of the evil and corruptions of the Jezebel state of the church, and another and very different thing to have it as the bright and blessed hope of the church to sustain it and to lift it out of the corruptions of the world. But it is not merely the fact of His coming: the brightness of Himself who comes can alone satisfy the heart's desire.

Verse 26-28. Now He opens out the consequences of His coming to the nations and to the church. "To him will I give power over the nations." This is a remarkable expression, and we do not find any such when the church was in full prosperity. But now, when the professing church has got into the position of being the greatest possible trial to the saints, and its association with the world has made that which bears its name the mother of children of corruption, the faithful ones in the midst of it all have special promises on which to stay their souls. We know from history, how in the darkest times men of faith have had to wend their way through evil in the church, and fearing detection by those who called themselves by that name, and under bitter persecution from the ruling power in the earth. The nominal church being really Satan's power by corruption exercised through the nations. And so it is here; the saints, having faith and patience, go on persevering through every difficulty, if it be Jezebel and her children with the name of the church on the one side, and persecution of the nations on the other. The promise is association with Jesus Himself, the bright and morning star; and where there has been faith in this, there shall be power over the nations. The world that, under Satan's power, has been the trial of saints, shall be subjected to them. "He that overcometh and keepeth my works unto the end [in the midst of that corruption which has still the name and responsibility of a church], to him will I give power over the nations." (In Matthew 24 we get the same thing as to principle, though not as applying to the same point of time: "He that endureth to the end, the same shall be saved.") "And I will give him the morning star." Thus He is giving to the faithful remnant, while in this condition, the special consciousness of union with Himself. The difficulty of the position in which they found themselves was, that all around them were turning to Jezebel and her corruption, to eat things sacrificed unto idols and to commit fornication. And then they cry, "What am I to do? "to which the Lord replies, "Follow me - keep my works unto the end," and then you shall have my portion at the end, "even as I received of my Father."

313 We see here, in the promise made to the faithful, two characters of the coming of the Lord pointed out. The first regards their position as to the world - it is as "power over the nations"; then, secondly, their own proper blessing, the morning star. With regard to the first, there is a reference to it in Psalm 2: 9. The church of the living God in its walk on this earth ought to have judged the world; but now, having committed fornication with the world, it has no power to judge it: therefore the Lord says, "I must"; for the church having failed in the holiness and separateness of its walk to condemn the world, the Lord must give testimony to what the world is in judgment. (See Psalm 2.) If the persecuted ones bowed to the authority of the world, as ordained of God, still morally they were separated from it. And from the corruption of Jezebel they stood wholly aloof with horror, let Jezebel's influence be what it might. They were honoured by being martyred. The powers of the world at the close will be associated against God's anointed, but in spite of all He will take His power over the nations. And what is the church's place and portion there? Christ is now sitting on the right hand of God, and the Holy Ghost is come down to gather the church; and after the saints are taken to the Lord, then He will come forth and judge the world.

314 "Yet have I set my King upon my holy hill of Zion" - "I will declare the decree" - "Thou art my Son, this day have I begotten thee." Son is not used here in the character of eternal Son of the Father, but, as born in the world, the man set up in glory to rule over the earth. "Ask of me, and I shall give thee the heathen for thine inheritance." Christ is not doing this now; He is not now praying for the world. The moment He asks God in respect of it, judgment on the world must ensue. "Thou shalt break them with a rod of iron." In John 17 Christ says, "I pray not for the world, but for them which thou hast given me." He leaves it out of His requests. He is not now breaking the nations in pieces, but is sending forth His blessed gospel to gather souls out of the world; and the Holy Ghost is sent down to join them to Himself, thus forming the church. But when He asks for the nations, it will be to dash them to pieces like a potter's vessel. This will be the judgment of the living. And hence the word of warning at the close of Psalm 2, "Be wise now therefore, O ye kings," etc. "Kiss the Son, lest he be angry"; for if you do not bow to this summons, thus giving you in patience, opportunity to repent, you must bow to the wrath of the Lamb. "To me every knee shall bow."

And mark here what the church's portion is as one with Christ: "To him that overcometh will I give power over the nations," etc., as I have received of my Father. And of Christ it is said, "He shall rule them with a rod of iron." The world must be set right and He will execute judgment upon it, and when He comes to do it, the church will be associated with Him in it; but now she is dwelling where Satan's seat is, with evil on every side, and cannot touch it by way of setting it right. And, therefore, it is, as if Christ should say to His faithful remnant, "Do not you be afraid, do not you be uneasy on account of persecutions, nor yet about the corruptions of Jezebel: only 'keep my works unto the end.' "This is the time of patience and lowly faithfulness. Do you walk through the world as I walked through Israel, "and I will give you power over the nations," "even as I have received of My Father." The power shall be yours when I take Mine and reign. This is the special character of association with Christ in power.

315 But meanwhile what are we to do as regards setting the world right? Nothing, and this the flesh cannot understand. We are not to meddle with the raging of the heathen, nor yet to concern ourselves with the alliances of nations (while still remembering that we have to submit to the powers that be, as ordained of God, and obey them), nor yet to defile ourselves by touching the evils of Jezebel, but to wait on God. "Keep my works unto the end" and wait patiently; for when Christ shall have the upper hand, so shall we. Our interests are His and His are ours; they are so enwrapped together that they cannot be sundered. The force of that expression in Colossians: "If ye be dead with Christ from the rudiments of the world, why as though living in the world are ye subject to ordinances?" - is just this: He is hid in God and so am I (that is the reasoning); His life is ours. "Ye are dead, and your life is hid with Christ in God." He so refers our state to His, that, if He is hid in God, we are hidden too. And if His appearing is spoken of, "when he shall appear, we shall appear with him in glory." Thus, being entirely one with Christ while He is waiting on the Father's throne, we are called to wait with Him in spirit down here.

I might notice by the way, that in Psalm 110 there may be some explanation of the expression, "of that day knoweth no man, neither the Son." The Son is sitting at the right hand of God and is looked at prophetically as waiting there, as Jehovah said unto Him, "Sit thou at my right hand until I make thine enemies thy footstool." Therefore, in this sense the Son - as prophetic minister of revealed truth, and as such He spoke in Israel (see Heb. 1) - may be said not to know the day nor the hour; for, as Paul says, in Hebrews 10, He is "from henceforth expecting till his enemies be made his footstool," when they will be made ours also. Wherefore in the address to Philadelphia, we are called upon to keep the word of His patience, and if He is waiting, it is no wonder that we have to wait also; and it is Himself that is the very best part of what we wait for.

316 This is the proper and peculiar portion of the church - association with Him; the other, that is the power over the nations, is merely the fruit and consequence of it. He must judge, but to you He is the "morning star." Judgment is His "strange work." He is slow to wrath, but He must execute judgment, because He cannot allow iniquity to go on for ever; for He is going to take possession of His own throne, and He cannot have a throne in connection with Satan and his evil, and therefore He must put the evil down, for He cannot allow it; so that antichristian power in the world must be cast down, as He cannot set up His own throne and let that exist. As it is said in Psalm 94: 20, "Shall the throne of iniquity have fellowship with thee?" It could not be. Therefore He must do His strange work: but His proper work, so to speak, is to shine in His own heavenly brightness-our proper place to be associated with Him there.

"I will give him the morning star." And who is it that sees the morning star? He who watches while it is night. All see the sun in its brightness; but those only who are not of the night, yet knowing that morally it is night and are looking for the morning star - those, and those only, see the morning star and get it as their portion. They are children, not of the night, but of the day; and, therefore, look they for the day. When the star rose that hailed Jesus, who was born King of the Jews, there were Annas and Simeons waiting for the consolation of Israel. And who were Anna's friends in that day of darkness? Simply those who were looking for redemption in Israel, and to them she spake of Him. In them was made good that word in Malachi - "They that feared the Lord spake often one to another." We see they knew each other, and they enjoyed the comfort in spirit by the truth of Jesus of what follows in the prophet: "To you that fear my name shall the Sun of righteousness arise with healing in his wings." These were a poor despised few who were but little known and less cared for; but they were "waiting" for redemption in Israel, sensible of the ruin and of the evil, because alive to God's glory and to the privilege of being His people. In them, feeble as they were, we find a much brighter mark of faith than we do in Elijah when he was calling down fire from heaven. They were not setting the temple right, but were speaking together of God's thoughts. Elijah was setting outward things to rights, but had not faith for inside things.* In God's unfailing grace to the remnant he had no just confidence. Law was the measure of his apprehension; but the Annas and Simeons had the secret of God in their souls ("the secret of the Lord is with them that fear him, and he will shew them his covenant"), and were walking in the narrow and silent path of faith, not setting the temple right, but speaking to all that were waiting for consolation in Israel. But were they content with the state of things? No; but in separation from evil, they waited for the consolation of Israel, which could alone set the evil right. And just so it is in our day. The Christian cannot change Jezebel, nor can he be mixed up with the mere temple-worshippers, the so-called religious systems of the day. He walks, while leaving them to the judgment of the Lord, far from violent attacks upon them, in quiet separation from all the evil, patiently waiting and watching during the long dark night of sorrow for the morning star of the day of glory. "To him that overcometh will I give the morning star"; and this morning star is Christ Himself. And He is in this way known to those, who, though in the night, yet are not of the night, being children of the day. The morning star is gone before the world sees the sun, before the sun rises, before the day appears. But before the sun rises, there is the morning star for those who are watching in the night. The world will see the sun; but the morning star is gone, as far as the world is concerned, before the sun rises. So we shall be gone to be with the morning star before the day of Christ appears to the world; and when Christ shall appear, then shall we also appear with Him in glory.

{*Note the character of Christ here. Perfect under the law Himself, He, by the unfailing patience of His grace, bearing all things, makes good the bringing of the voice of the shepherd to every sheep in the fold. Poor Elijah, devoted as he was, brings down fire on the disobedient, but does not reach the seven thousand that God knew. Christ refuses to bring down fire. He bears the judgment, while He kept the law, and at all cost made Jehovah's voice reach the poorest, most guilty, most hidden of the flock. The consequence is - as indeed the cause-the sheep of the flock are His, and all power of judgment is given to Him over all.}

318 There are three passages which refer to this morning star, to which it is important to refer you. In 2 Peter 1 he says, "We have also a more sure (that is, confirmed) word of prophecy, whereunto ye do well to take heed, as unto a light that shineth in a dark place, until the day dawn and the daystar arise in your hearts." Israel's prophets had prophesied the full day of blessing on the earth, saying, "Arise, shine, for thy light is come." "A King shall reign in righteousness." And their testimony was confirmed to the disciples by the vision on the holy mount. They prophesied, too, of events coming on the world which marked out its judgment in all its forms of rebellious will and power - of Nineveh and Babylon, and the beasts which should arise upon the earth - of Jerusalem and its portion as departed from God: and judgment was thus pointed out, so that there was a warning light, which in the midst of the darkness of this world itself gave a light which recalled him that gave heed to it to avoid the crime of human will which led on to divine judgment. And this they did well to take heed to, until the day-star arose in their hearts, because it was the light in a dark place. But the day-star itself was something yet more excellent.

The prophecies, indeed, are plain, their warning clear; they guard me from being mixed up with the spirit of the world, whose judgment is announced. In Revelation, I read of unclean spirits like frogs, going forth unto the kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty. If I do not even exactly understand who and what the frogs mean, still the grand import of the prophecy is evident. They are not the power of good; they lead the kings of the earth to the battle of the great day of God Almighty. It is thus a light shining in a dark place, the night of this world's history on the absence of Christ. But the morning star is Christ Himself, as we see in Revelation 22. He is the bright and morning star. He will be the Sun of Righteousness to the world when He appears; but then there will be judgment. The wicked shall be as ashes under the soles of the feet - as stubble - and the day of the Lord as fire. But the star appears to them that watch, before the sun appears to the world; for, as I can understand by the prophetical warning that this dark place is going to be judged, that "the night is far spent, and the day is at hand"; yet so night it is now, whatever people may think. And I want the morning star in my heart (the hope of Christ before the day, coming to receive the church to Himself - for the morning star is given to them that overcome) to cheer my soul through the long and dreary night, which is yet darker now than it was then, but still far spent, as the darkness of the night always thickens till again the dawn of another day rise beyond on the other side of heaven and the morning star appear to fix the eye of the watchful and waiting soul, and cheer the heart with a sure and certain hope. And what, then, do we want of the things of this dark place, which is now under judgment for having nailed God's Son on the cross? Do not you, therefore, be seeking the riches, the honours, the power of this world, on which Christ is coming to execute judgment. One ray of the glory of Christ will at once wither up all the glory of this defiled world like an autumn leaf. Do not you, therefore, go on mixing yourself up with the world and heaping up riches. What will you do with them when Christ comes? Remember the Lord is at hand. But do I keep separate from this world merely because it is going to be judged? Certainly not. My whole portion for time and eternity is in Christ; the day-star has arisen in my heart. I am separated from the world by affection, and not by fear.

319 We have the coming of Christ as the morning star as a distinct thing from the sun-rise; for, when the sun rises upon the world, it will be for judgment. (See Isaiah 2 and Malachi 4: 1-3.) But beside and before all this, we have our portion in Christ; we are not of this world, we are redeemed out of it, and belong to the Lord Jesus Christ, and shall join Him on high before He is manifested for the judgment of this world; and therefore the thunders of judgment cannot touch us, because we are seated with Him in heaven, from whence the judgments come. In Revelation 4 we have a most blessed and comforting picture of the position of the church. There are the twenty-four elders sitting on their thrones, round about the throne, from whence the thunders, the lightnings, and the voices come: and they continue perfectly unmoved. But was this insensibility? Certainly not: for, when God Himself in His holy character is mentioned, immediately they fall down and cast their crowns before Him. Neither is this holiness the cause of any fear, when the living creatures proclaim the threefold holiness of Him who sits upon the throne; it is their worship breaks forth, and they fall down, and cast their crowns before Him in the full sense of the blessedness of Him who sits alone upon the throne. Christ, then, is this Morning Star, and if the day has dawned, and the day-star has arisen in our hearts, we know our association with Christ Himself, as within that place from which the judgment proceeds.

320 At the end of the Revelation we have the place of the Star again; Rev. 22: 16. The Lord brings us back from the prophetic testimony to Himself - "I Jesus have sent mine angel" - " I am the root and the offspring of David [this is in connection with His being the source of promise and heir of it, as King of Zion - 'Rule thou in the midst of thine enemies'], and the bright and morning star." But the moment He presents Himself as the bright and Morning Star, "the Spirit and the bride say, Come"; the Holy Ghost in the church says, "Come." This response is what is connected with Himself. The mention of Himself attracts and awakens the answer of the Spirit. This is the character in which the church herself has to say to His coming. God, in the love of His own heart, has associated the church with Jesus, and the very mention of His name awakens the cry, "Come!" for it touches a chord which gives an immediate response; and therefore He does not say here, "Behold, I come quickly." The question here is, not when He will come, but that it is Himself that is coming. He does not speak of His coming, blessed though that thought is, but He reveals Himself; and this it is that awakens the response of the heart by the power of the Holy Ghost. We are for Himself, and shall be with Himself: it cannot be anything short of this, for He calls us "his body." What a glorious place this is! Not merely wonderful, but glorious - identification with the Christ of God. No explanation of prophetic scripture (however nice and true it may be - however useful as a solemn warning as regards this world) can ever take the place, in the soul that is taught of God, of knowing its living union with a coming Jesus, and of the present waiting for Himself. No mere explanation of His coming as a doctrine is the proper hope of the saint. That hope is not prophecy; it is the real and blessed and sanctifying expectancy of a soul that knows Jesus, and waits to see and to be with Himself.

The bride alone hears the voice of the Bridegroom, which at once calls out the expression of her desire of His coming. To this He responds, assuring her of it; and then the Revelation closes, leaving this as her own expectation, whatever He may have previously communicated to her concerning the judgment of this world, to which she does not belong. The Lord Jesus is represented as departing Himself, and coming and taking His bride to be with Him. Then, when the world is saying "Peace and safety," sudden destruction cometh upon them, and they shall not escape.

321 Paul closes 1 Thessalonians 4 with these words, "So shall we ever be with the Lord." And is that all? Yes, that is all; for to the heart which has learnt to love Him he can say no more. Then he adds,* "Of the times and seasons ye have no need that I write unto you." Ye are the children of the day, you wait for that. No explanation of this, as a doctrine, can ever reach the heart. You cannot make a person understand a relationship: to understand it he must himself be in it. An unquickened soul may understand in a manner what prophecy means; but nothing short of the sense and taste of being connected with Christ Himself can give the desire of His own personal coming. And why? Because for this the relationship must be known. In Revelation 22: 16 the relationship is known, affection is awakened, and there is the immediate response.

{*I have no doubt that the direct connection of Revelation 5 is with verse 14 of Revelation 4, verse 15 to the end of chapter 4 being a parenthesis.}

Take a case: a woman is expecting her husband; he knocks at the door. Not a word is uttered out of his mouth; but his wife knows already who it is at the door, for it is he whom she loves that is there, and thus the natural feelings and affections proper for a wife are awakened, when the chord is touched by that which acts on them. But then the link must be in the heart; the affection must be there to produce the response; the chord which vibrates with this blessed truth must be there to be awakened by it. There is such a consciousness of union with Jesus, through the power of God's Spirit, that the very moment He is spoken of in this character, the chord is touched, and the instinctive cry is, "Come." No amount of intelligence, merely, will produce this. And what a difference between expecting the Lord Jesus, because He has made me and His saints a part of Himself and His bride, and looking for His coming to judge poor sinners! Now mark the practical effect of this looking for Jesus: it takes us clean out of the world up to heaven. If my heart is right in its affections for Him, I am looking too straight up on high to take notice of the things around me. Plenty of things there are around in the world, plenty of bustle and turmoil; but it does not disturb the blessed calm of my soul; because nothing can alter our indissoluble relationship with a coming Jesus, as nothing should divide us in hope.

322 To see the coming of the Lord Jesus for the church changes the character of a thousand scriptures. Take the Psalms for instance - those which speak about judgments on the ungodly, such as "the righteous washing their feet in the blood of the wicked." We are not the persons who say this. It is the language of Jews, and of godly Jews too, who will be delivered through the rod of power smiting their enemies, when all the tribes of the earth will wail because of Him. But do I want my enemies to be destroyed to get to Christ? Certainly not. I shall leave them to be with Him. It is a sorrowful thought indeed, though we recognise the just judgment of God, that such judgment will be accomplished upon those who despise Him and His grace. But as for me, I am going straight up to Christ in heaven. My place is in Him, while He is hid in God, in the nearest and most intimate union. I belong to the bride, a member of His body, of His flesh, and of His bones. When we have hold of this blessed centre, Christ, and with Him, therefore, of God Himself, then every scripture falls into its proper place; and we get a spiritual understanding by the Holy Ghost of things in heaven and our connection with them, and things on earth and our separateness from them; and, above all, our hearts get into their proper place, for, being set on Jesus Himself, we are waiting for Him. When He shall appear, we shall appear with Him in glory, but we shall be for ever with the Lord.

May the Lord give us such an apprehension of redemption and of our position in Him as may so fix our hearts on Himself that we may be daily walking down here like unto men that wait for their Lord, who has promised to come and take us to Himself, watching in the midst of a night of darkness, aware, that it is the night, although we are not of the night, but watching and waiting for the day, having the morning star arisen in our hearts! May the Lord keep us from idols; and above all from aught that savours of Jezebel, that we may be in dread, for fear of grieving Him in any of those things which have come in to spoil and corrupt that which He once planted so beautiful, to be for the manifestation of His glory in this dark and evil world.

Seven Lectures on the Prophetical Addresses to the Seven Churches.

J. N. Darby.

(Delivered in London, 1852.)

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LECTURE 5

I feel, beloved brethren, that the very commencement of this chapter comforts one in a particular manner in connection with the exceeding solemnity of the address to the church of Sardis. I know of nothing more solemn than the point of view from which the Spirit of God, in this address to Sardis, regards the professing church, as to its name, its character, and its responsibility in the world; for, while the address is to the church, the point of view from whence it is looked at is what the Son of God is in His own fulness of blessing; since it ought to be, in the power of divine grace, the expression of His nature and power, from whom its life flows; and it is necessarily addressed to the professing church, according to the professed position it has taken. I feel ever a little difficulty in speaking on the subject, because of the sense of responsibility that presses on me; and I pray the Lord may communicate to you the sense I have (nay, and a much greater sense than I have) of the responsibility connected with it. The church of Sardis was, indeed, in a most solemn condition. Still there is a comfort in the fulness and perfectness of Christ here given for the need of the church; and, when all else might seem to fail, so much the more does Christ bring out that unchangeable fulness which is always there in Him to be depended on.

The Lord's character (which, as I have before said, is usual in these addresses) is adapted to the state of those whom He is addressing - "these things saith he that hath the seven Spirits of God, and the seven stars." It is not said here, as it is in the address to Ephesus, "He that holdeth in his right hand the seven stars"; but "he that hath the seven stars." And, mark, that no word in Scripture is omitted or changed without full meaning. The stars (the angels*) of the seven churches are symbolical representatives of the churches, but considered in those who have a character of authority under Him, who is the head of government. In the address to Ephesus, Christ holds all the authority in His hand (the stars, as I have just remarked, being the symbolical representatives of the whole system of authority - of that active energy which characterises the churches to Christ's eye, which acts in His name in the midst of the seven golden candlesticks), judging the state of the church, and holding the representatives in His right hand.

{*Though such points are not my object here, I may remark (as much stress has been laid on it), in explanation, that the angel of the synagogue was in no way the ruler of the synagogue: they were rather the clerks of the synagogue. The angels may excel in strength, but are ministering spirits. The star is what gives the ideal of authority (though of subordinate authority) as a symbol, not the word "angel."}

324 But here in Sardis, failure, and even spiritual death, had come in, and characterised the state of the church - "I know thy works, that thou hast a name, that thou livest and art dead." We have seen how failure and decay had already previously got into the church; but Sardis was, in one point of view, in a worse state than even any before her, having a name to live while she was dead. It was decay of vital power - not the power of evil working, but a morally worn out thing; and consequently the Lord presented Himself to Sardis as having for faith all the fulness* of the Holy Ghost at His disposal - "He that hath the seven Spirits of God"; and the seven stars, all power in the church, were at His disposal also (seven being the symbol of perfection.)

{*But this I think in the activity of its ministrations.}

325 Whatever the failure of the church may be, however it may have coalesced with the world, this remains always true, that the full, divine competency of the Holy Ghost in His various attributes, is its portion, under Him who is the Head of the church and cares for it, and loves it, and watches over it; so that the church is without excuse, on one hand, and the believing saint has a resource on the other. But now that the whole thing had completely failed, that not only God's saints were seduced by the false doctrine of Balaam, and that Jezebel had found a home there, having children born there (as of Zion it shall be said, "This and that man were born in her," so here there were those who had their Christian name and birth-place in the very evil itself): another scene presents itself here after the evil has fully developed itself - a deathful state, though all spiritual energy and authoritative power is there in Christ Himself, with whom they have to do. And much as the fact of all this being still and ever in Christ may condemn the professing church, the precious truth of all power in connection with the Holy Ghost being then, as ever, assuredly in Christ is brought out for the comfort and blessing of the faithful "overcomer." It is his stay in the midst of abounding evil.

Whatever may be the form in which corruption has come in, be it Jezebel or be it Balaam, the Lord says, "I know it all." If death is stamped on the professing church, still Christ says, "I have the seven Spirits of God, and nothing can touch this"; and, therefore, while all is going wrong, we find that He has still all that is needed for the full blessing of the church - "hath the seven Spirits of God." This is not altered a bit, either by the failure of man or by the wickedness of Satan.

In Revelation 4: 5, and chap. 5: 6, we have likewise mention of the seven Spirits of God - seven lamps of fire burning; seven horns and seven eyes, which are the seven Spirits of God, expressive of multiform power and manifold wisdom; so that it is as if the Lord had said, "Here is everything that can produce good, and secure good, and I have it all in My keeping." In Thyatira He had been obliged to teach them to look out for His coming as the only refuge in the midst of evil; and this hope is brought in as the bright and morning star, to light up the soul in the midst of surrounding darkness. Then, in the church of Sardis, where they had a name to live when they were dead, He further comforts the faithful ones with the assurance, that, as to the real source of all strength, there is not any failure. If all outward supply is gone, He is still the same, and now He will make this known to the church as the power to sustain and support the faithful few; but He does not work a miracle for their deliverance. So likewise, we may observe, when Israel set up the golden calf, there was no miracle wrought to meet that failure, but there was spiritual power in Moses, when he put the tabernacle outside the camp.

The prophets in Judah prophesied, but they wrought no miracles, except when the sun-dial of Ahaz returned ten degrees backward as a special sign given to Hezekiah. They testified in order to bring man back to publicly acknowledged truth in a divinely established system, and comfort the hearts of the faithful. But when the whole nation of Israel had openly departed from God under Jeroboam, and at length Baal was set up and worshipped, then God worked miracles by the hands of His servants Elijah and Elisha. So that while in mercy and grace God was always sending testimony after testimony to Judah, but no miracle when open failure came in, His power must be shewn to prove that He was Jehovah, in contrast with Baal, which Judah did not deny. Power with corrupt holders of truth would corrupt them more; power as testimony to those gone away is the patient goodness of God. This is a great principle in the ways of God, and it is of this great principle that I am speaking, rather than of there being miracles.* The great practical principle is established, that we may always reckon upon God, whatever the failure may be. It is true that we cannot but be sensible of failure, and a deep sense we ought to have of it, while, at the same time, we must never suffer the utter sense of man's failure to dim the eye of faith to the consciousness of Christ's power; it should rather turn more definitely and distinctly to that which can never fail. Thus we can look with calmness on the church's failure, because we look at it from our dwelling in that love which can never fail; but still we must care for it, and deeply feel it, as being dishonouring to the Lord.

{*Moses wrought them as a proof of his mission, as nothing was then divinely established in Israel. But this is not our subject here. It is the same principle. The Jewish prophets appealed to what was established.}

326 Take for instance, the apostle Paul; how entirely he got above the position of the failing Corinthians and Galatians when he got up to the spring of confidence in the Lord. See how shockingly the Corinthians had been going on when Paul wrote to them. There was "such fornication as is not so much as named among the Gentiles." Therefore he had to reprove them, but he looked above their actual state to the source of their life and hope; and, therefore, before he touches upon their evil, he can speak to them of their being "confirmed unto the end, that ye may be blameless in the day of our Lord Jesus Christ"; for "God is faithful by whom ye were called unto the fellowship of his Son Jesus Christ our Lord." So also to the Galatians. When Paul wrote to them he said, "I stand in doubt of you"; for they had got under the law, and, therefore, Paul asks, must he change his voice - wants to know how he should speak to them; for they were off the Christian ground of grace, and, accordingly, he turns to speak to them according to the law. But when he gets up to Christ, then his heart gets to the spring of confidence - not confidence in them, but about them - and then he could say, "I have confidence in you through the Lord that you will be none otherwise minded." The right state of our souls is to have a just value for, and apprehension of, all that is in Christ, and consequently of all that the church ought to be for Christ, in order to have a deeper sense of its failure, according to that which we see in Christ, of whom it ought to be the faithful and fruit-bearing witness; and then the sense of the failure will augment, and not diminish, our confidence in the Lord Jesus. And this it is that will keep the saint steady and quiet through it all, because our confidence is not in what the church ought to be for Christ, but in what Christ is for it.

327 Mark, then, the graciousness of the Lord, in the way in which He opens this address to Sardis. Before He touches on their terrible state, He first of all presents Himself as still possessing the plenary power of the Spirit, for the resource of faith; so that, notwithstanding all the failure and evil that had come in, the power and prevalency of the Spirit still remained the same, because it depended not upon the walk of the saint down here, but upon the value of Christ's work above. Just as God spake to Israel of old when they had failed, by the mouth of Haggai the prophet, saying, "According to the word which I covenanted with you when ye came out of Egypt, so my Spirit remaineth among you; fear ye not." And so it is here - "These things saith he that hath the seven Spirits of God, and the seven stars." Then He goes on to take up the state of the church - "I know thy works that thou hast a name, that thou livest and art dead." What a terrible condition is this! It completely portrays what we see all around us - I do not mean only at the present day, but what has actually been the state of the church for the last century and more.

In Sardis, it is not the church as having left her first love, as in Ephesus (although that has been the origin of all that has since followed). Nor is it as Smyrna, suffering under persecution from Satan, who has the power of the world. Nor is it as Pergamos, dwelling in that same world where his throne is, having such as hold the doctrine of Balaam and the Nicolaitanes, a doctrine allowing evil deeds. Nor is it as Thyatira, suffering the prophetess Jezebel to teach and seduce My servants to commit fornication, and to eat things sacrificed unto idols. Nor has it yet arrived at the state of Laodicea, just ready to be spued out; nor is it like Israel, as the open and positive worshippers of Baal. Grace has still some work to do, and therefore we find it acting here and there. The church of Sardis, as we have seen, had got away from evil doctrine and the actual teaching of corruption; the evil of Sardis was more negative - a dead form without any living power. It has a great name to live, certainly. It is not Jezebel here, nor eating things offered to idols, neither is it yet spued out of Christ's mouth. They had got outward truth, but it was dead, having no living power; they had a certain outward and avowed profession and appearance of Christianity; but, alas! if there was the name to live, there was no power of life. They held the name and doctrine of Christianity; but alas! Christ was not there. Take orthodoxy as it now is and has been for some time past, and is it not just this? Saved from Jezebel, a dead form has come in. And here let us bear in mind what we have before remarked, that, in these addresses to the churches, nothing of that which is put under judgment has any reference to the energy of the Holy Ghost working. The thing that is judged is the use made of these graces and gifts of the Spirit of God.

328 Take the work of the Reformation as an illustration of this. As to the energy that produced it there was an undoubted work of God's Spirit; and we find with joy what God was doing, and not what He is judging. It is from not seeing this distinction that people get into difficulty. Now, it may be asked, where is the fruit which should have been produced by the privileges brought in at the Reformation, and now so long enjoyed? God lights a candle, not to put it under a bushel, but on a candlestick, and it giveth light to all who are in the house; then God looks to see if it gives forth the light which He has put into it. In the churches, we find a good or a bad state spoken of, but never is the good state named in connection with the Holy Ghost as producing it.

"I have not found thy works perfect before God." It was set up complete in all the perfectness that there was in Christ for it; and therefore He looks for that which should answer to it, the perfectness in which it was originally set. Thus the Lord presents Himself as the One having all this perfectness in spiritual power and energy, and is looking for that which answers to it. We might say, "Is it not strange to say their works were not perfect, when we are told they are dead?" No, for the Lord never can descend below His own measure in dealing with evil, whether in the church or with an individual. If He gives a standard, it is that by which He must judge. The church must be judged according to the resources it has at its disposal. God never goes below this in looking for an answer to what He has done. Therefore we have to ask ourselves whether, as individuals, we are shewing to the world the holiness that we are made partakers of, and the love we are the objects of There are very many who profess Christ, while there are few comparatively who live Christ. There is no charge here of Balaam and his corrupt doctrine, eating things sacrificed to idols, or of Jezebel; but the Lord is looking for life. He looks for works complete, filled up according to the measure of grace with which He has connected the church. If we look at ourselves, dear friends, what can we say? The question is not whether we are producing any fruit at all, but whether the fruits that are produced are fruits meet for Him for whom the ground is dressed. If I till a field and sow it with wheat, and it does not bring forth according to my labours bestowed upon it, I must give it up, and I do not sow it with wheat any more. I am not here talking about the salvation of a soul, but of the Lord's judgment of the results in the saints, in souls already saved.

329 It is true that God will produce the fruits of every principle of His grace in perfection, when Christ takes His power; but before this He commits it to man. He gave the law to Israel, and they utterly failed respecting it. But Christ says, "Thy law have I hid in my heart." So also of Israel, God will, in the latter days, write the law in their hearts. Now Israel has become "a proverb and a bye-word among all nations," as having been unfaithful; but in the day of Christ's power, when God will produce fruit in perfection and fulness, then "Israel shall blossom and bud and fill the face of the whole world with fruit."

Then take government that was put into man's hand. Nebuchadnezzar was entrusted with power, and we know what became of it. But government will be set up in perfection when "the kingdoms of this world are become the kingdoms of our Lord and of his Christ." So also the church of God was set up on the earth complete in Christ, to manifest the glory of her absent Head in heaven, and the power of the Holy Ghost conferred upon her. She was the habitation of God through the Spirit. But alas! how miserably has she failed, and what God is looking for are the fruits of grace as a testimony and witness to His grace received. But when Christ "shall come to be glorified in his saints and admired in all them that believe," then the church shall be manifested in glory, and the world shall learn that the church has been loved with the same love wherewith Christ was loved. But now it is a matter of responsibility, and this for each individual if the church fails. It will come to this, as to the professing church, that it will be spued out of His mouth. But, remember, this is not a question of salvation, but of profession before the world.

330 Take the day of Pentecost, when the Holy Ghost was given to produce certain effects. There the adequate fruits were produced. As to the present time, then the enquiry of course is, Is the church of God producing for God fruits which answer to the power of testimony entrusted to it? No, the church as a body is not. Then comes out the individuality - "He that hath an ear to hear, let him hear," and this brings the question home to each one of us, "How far are we individually producing a testimony to God's grace?" - a testimony, I mean, not in accordance with the first fulness of public power manifested in the church, but filling up the measure of what we have individually received, and the spiritual service of a saint, according to Christ's power now; for so God in practice deals with the church, and the grace in Christ is always sufficient for that. When this is the question between the soul and God, surely we shall have to own that this individual measure of grace is not attained to. We may indeed zealously contend for a name; but the question before God is as to power and full fruits of grace in the measure of that which has been received; and if the soul does not come up to that, it is a dreadful thing for it to be resting on a religious reputation, while the works are not perfect before God.

Oh! may the Lord keep us all from resting upon a religious reputation; for of all the terrible things that can befall a saint of God, one of the worst is, trusting to a religious reputation - especially for one who is engaged in ministering, I am sure. Alas! how often we have seen such a person labouring devotedly, diligently, blessed in his labours, gathering others really in truth to Christ, but thus gathering a circle round himself. Self is there, and thus he gets "a name to live," becoming satisfied with the circle he has made, and resting in the fruits produced, and not in Him who is alone the power of life. Thus his usefulness is gone, and he himself stops short of the end. Look now at the direct contrast of this, in the Lord's earthly path. He lost credit, every step He took, with those around Him, because He went on walking with His Father, shining brighter and brighter; till at last men could not bear its brightness, and, as far as they were concerned, put it out on the cross, because those around Him knew not His measure of communion, and could not at all get up to it. Even His very disciples could not come up to the discipleship involved; they also dropped off, as He said, "Ye shall be scattered every man to his own, and shall leave me alone; and yet I am not alone, because the Father is with me." Thus we see the blessed Lord in man's estimation got lower and lower till they put Him to death, "even the death of the cross."

331 Then there was Paul. What spiritual energy of faith there was in him! He walked with God in power; but we see that those about him could not attain to the point he had reached; and, therefore, as Paul was advancing, he must necessarily leave them behind him. His path became more and more lonely, and at the end of his course he had to say, "all they which are in Asia be turned away from me." Again, "all men forsook me, notwithstanding the Lord stood by me." Paul, out of all he had gathered, had only one person to visit him in prison. Full energy was kept up in Paul, in the power of which he walked with God, while others slipped back; as he says, they were "the enemies of the cross of Christ," "who mind earthly things." And even those who were not this were not keeping up to the point of faith; they lost sight of their heavenly citizenship; they sought their own more than the things of Jesus Christ.

Just in proportion as there is this secret measure of communion in our walk with God, in that which is hourly passing between the soul and God, will be the degree of our isolation. What we have most specially to look to is that all our works be perfect before God, that all our doings be measured with immediate reference to God; and this must necessarily produce a certain degree of isolation. It was thus with Christ: He was always lowly and He was already lonely, yet full of love to all, perfect in affability with every needy soul as with His disciples. It is no matter how we sink in the estimation of others, it will be the necessary consequence of faithfulness; and the reverse of all this is with a great show before the world - just this, "that thou hast a name that thou livest, and art dead," "for I have not found thy works perfect before God." The works are done in reference to man, and not to God. At the same time it is quite a right thing to walk with the saints and to keep and cultivate their affections, although the more faithful individual walk is, the greater the isolation must be, because the fewer there will be who understand it. And yet the nearer to Christ, the greater, of course, will be the grace towards others, as He says, "as I have loved you, that ye also should love one another." Thus in a close walking with God, there will be an abiding sense of His secret favour; but then this personal dependence upon God must lead to isolation. Our path will be a lonely one as Christ's ever was. With all His grace and lowliness, to listen to all, and to serve all, yea even to the washing of our feet, yet He was left alone, though not left of God, as He said, "He that sent me is with me," "the Father hath not left me alone, for I do always those things which please him."

332 Now see the consequences of the works not being perfect before God; and this is what I feel to be so solemn in the warning here given: "Remember, therefore, how thou hast received and heard, and hold fast, and repent." Mark the two points here, "received and heard." Firstly, the grace which it has received, and in which it has been set; and, secondly, the revealed word of God as their rule and guide. Grace has been received, and the word communicated. It is not that which we have not received, but that which we have received, that we are called to consider. The Lord presents the measure of responsibility in these two points, that which the church has received, and in which it has been set, and that which it has heard (the word of God being the alone measure of revealed guidance). God gives us His word to guide us, and grace to walk according to it.

"If, therefore, thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee." Now it is a very wearying and tiring thing to watch; for one has to watch oneself too, or we are apt to fall asleep. The heart grows tired of being constantly awake to all that is going on. It is impossible to watch if we do not keep close to Christ - if we have not the sense of His watching us, and taking notice of us. We need great watchfulness in active service. Indeed, our every service ought to be connected with God as a matter of individual faith. We may be tried in it. The bush may be very thick, but the object on the other side should be clear. There is a constant tendency to slip away from that clearness of judgment about a thing, which we should have if close to Christ. When judging of a trial in the presence of Christ, the way out of it seems easy; but when we have got into the trial, we do not always see it so clearly. When we are first descending into a valley, the object on the other side, and the direction to be taken, are seen clearly enough; but when we have got into the thicket of the valley, it is not so easy to discern the pathway through the details of the way. We are apt, when we get into the weariness and distraction of the circumstances of the trial, to lose the clearness of apprehension which we had in judging of it in Christ's presence. We all find there is much practical difficulty in seeing as clearly when in the thicket of the valley, as when on the heights with Christ. Our eye must be single to do God's will; and the more humble we are, the more simple we shall be, and thus be guided through by the wisdom of His own will, who sees the end from the beginning, and guides us by His word and Spirit. The largest mind of man that was ever heard of could never discern God's ways, while the "little child" who looks to God has God's wisdom. Every step we take should be marked with the sense of God's approbation. "For the meek will he guide in judgment, and the meek will he teach his way."

333 "If, therefore, thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come on thee." If there is not this watchfulness in the professing church, how solemn is the result! "I will come on thee as a thief." What a fearful thing when the professing church, with its great name, is reduced, in God's estimation and judgment, to the level of the world, when it does not come up in its works to the expectation of God! He had not found their works perfect before God, because not according to the privileges given by God. God here says to them, If there be not the answer to what I have given, if there is not watchfulness, I must treat you as the world will be treated. In 1 Thessalonians 5: 2, with regard to the world it is said, "the day of the Lord so cometh as a thief in the night." But to the saints it is said, "but ye, brethren, are not in darkness that that day should overtake you as a thief; ye are all the children of light and the children of the day." And when He comes who brings in the day, the children of the day will come with Him. They will be, in fact, as the rays of the Sun of Righteousness. "When Christ, who is our life, shall appear, then shall ye also appear with him in glory"; "when he shall come to be glorified in his saints and to be admired in all them that believe." And, again, "The glory which thou gavest me, I have given them, that the world may know that thou hast loved them as thou hast loved me."

334 In 1 Thessalonians 5 the Spirit of God contrasts the world with the church of God; while here in Sardis the Lord contrasts the professing church with the true saints of God, and announces to it the world's portion. Therefore Sardis is addressed as the world; it is not denounced as Jezebel, but as receiving the judgment of what it is in spirit, the world; for if the professing church is not coming up to the measure of what it has "received and heard," this is its portion. If it be not found watching, it is courting in its measure the same judgment as the world. Of course we are not saying that the church of God, which is one with Christ in glory, and whose life is hid with Christ in God, could ever be so treated; but it is an exceedingly solemn thought that the great professing body, with its "great name to live" and a "fair show in the flesh," is waiting for the same judgment as the world. It is the world itself in fact. Then arises this question, How far have your souls realised that all that is going on around us bearing the name of God, while it is not of God - the nominal church, or Christendom as it is called, which is in truth the world, but having this name and position - will be treated as what it really is - the world? Well, then, dear friends, what a solemn fact is this, that we are, in this day in which we live, walking through a scene which must thus be visited, because God has said it, and alas! we know not how soon. I know of nothing more solemn than the identification of the professing church with the world in judgment which is here found.

"Thou hast a few names even in Sardis, which have not defiled their garments, and they shall walk with me in white, for they are worthy." Here we shall have another important point opened out; for here we shall find the characteristics of what is called the "invisible church." "Thou hast a few names even in Sardis." These "names" here signify "individuals" whom the Lord had counted up and known each one of them by name. "These are they which have not defiled their garments"; they had not gone on with the world, now the professing church had defiled their garments. Sardis is not charged with the seductions of Balaam, or the corruptions of Jezebel, it may be; but she is "minding earthly things" and is "glorying in her shame." Sardis has not kept her garments unspotted by the world, and, therefore, her spot is not "the spot of His children." As Paul said, "even weeping, they are the enemies of the cross of Christ, who mind earthly things." It is the spirit of the world filling the heart as an accepted object, and hence conformity to it in order to walk with it, which is here spoken of. But those who have held by the cross of Christ with undefiled garments "shall walk with me in white, for they are worthy."

335 The character of the blessing always answers to the difficulty. They had kept their garments unspotted by the world when down here. Therefore they shall walk with Him in white up there, "and I will not blot his name out of the book of life, but I will confess his name before my Father, and before his angels." Mark how individual this is - "his name," so constantly recurring.

The force of the expression, "the book of life," is evidently that of a general registry of profession, taken from the custom of corporations of cities, where a name may be enrolled, the title to which may prove false, giving at the first blush a prima facie title to something, though on investigation it will have to be erased. Those who were written in this book had a profession, "a name to live." This was very different from "being written in the book of life before the foundation of the world"; because God, in that case, had written them there: it was thus the book of the counsels and purposes of God.

"I will confess his name." The Lord will distinguish each one that is His. And in these individuals we see that the invisible church exists amid the wreck of all, and when the visible body is judged, they will escape, and not merely escape, for they will be taken to the Lord before this. So that, when the Lord comes to judge the world, they will come with Him; and the visible church, not answering to the grace, will be treated as the world. There is, therefore, an invisible church, I doubt not; but mark that when the true church is invisible, then the visible church is treated like the world. These churches were called candlesticks, and God had put light in them, not to be put under a bushel, but to be put in a candlestick to give light to all around. Well, then, is light invisible? If it is, what is invisible light worth? It only merits condemnation. What has been said by men for the last three hundred years is quite true, that there is an invisible church, but then this is the condemnation of that which is visible. Looked at with respect to its public collective testimony for God, does it bear out the precepts of Christ in its conduct and life? No; and, therefore, there has not been in the church the visible testimony to all the grace, and truth, and blessedness, which is the church's portion in Christ.

336 We would here point out what very different aspects of the Lord's coming we have presented to us in these addresses. In Thyatira, in the Jezebel state of the church, He turns away the eye from all hope of its restoration as a whole, and turns it to the Morning Star for the comfort of those who, though not of the night, yet feeling that it is the night, are watching for the Morning Star; thus presenting the hope of His coming as a refuge to the faithful overcomer in the midst of abounding evil. Here in Sardis His coming has the character of judgment - "I will come on thee as a thief, and thou shalt not know at what hour I will come on thee." Sardis, being in a decayed dead state, necessarily brings a judgment on itself; for if the professing church be got into a state like the dead, then it must be treated like the dead. But in Philadelphia, it is quite a different thing; there He addresses a poor, feeble remnant in the midst of apostasy, with the blessed and encouraging hope of His coming quickly - "Behold, I come quickly."

Philadelphia. We have seen the general course of the first of these churches to be declension; then the being drawn away by Satan; then warnings. Here a remnant are comforted. What characterises the faithful here is, that while they had no strength, they are yet in close connection with the Lord Jesus Christ Himself. What characterises the father in Christ, in John's first epistle, is the knowledge of Him that is from the beginning. So here in Philadelphia, we get a little strength, it is true; but there is no denial of His name. The address to the church, the foundation of the declaration made to it, is connected with Christ, is Himself; it is not a question of power. But when all is going wrong, as in John's epistle, where there were the many Antichrists, still there were those who had that by which they could detect the false one; "for he that is born of God keepeth himself, and that wicked one toucheth him not." Feeling it now to be a kind of hopeless thing to look for any restoration of the church, as far as regards apparent power, the keeping of the word of Christ's patience is what characterises the church of Philadelphia; and the name of "him that is holy and him that is true" is stamped upon it in a peculiar way. In the way Christ is presented here there is no question of power. as in Sardis, but the unfailing certainty of what He was in His character, and what He has said - "He that is holy, and he that is true." With these two we can judge everything. When all was going wrong around, they were to keep to the simplicity that was in Christ; as in John's epistle - "This is the true God and eternal life." "Little children, keep yourselves from idols." They had got eternal life in their souls, and having touched Him and handled Him, and seen Him by faith, they could say who this true One was; and could also say, "this is the Holy One," for He is not only the One who has power, but He is the Holy One.

337 Remark, too, that the characters of Christ presented here form no part of the original glory of Christ, spoken of in chapter 1, but refer to His moral character, discerned by the saint exercised in faith at the epoch to which the church refers. But the saints here had "kept the word of Christ's patience"; and when the word of God is valued as such, then the character of Christ Himself governs the soul. His precepts become our authority, and Christ Himself personally rules the affections of the heart, and with a single eye the body is full of light. So it was with Mary, when the departure of the Lord drew nigh. The word of God links the soul with Christ as He was, and is; it just gives one a written Christ. See in Matthew 5: "Blessed are the poor in spirit"; and who so poor in spirit as Christ? "Blessed are the pure in heart"; and who so pure as He? "Blessed are the meek"; and who so meek as He? "Blessed are the peace-makers": He was the great peacemaker, the very Prince of peace.

The first thing, of course, is to have Him as the living Christ for the salvation of the soul; and then, through the written word, we get the spiritual perception of what this Christ is. It is the simple expression of Christ Himself, of Him who was the express image of God; who "was made flesh and dwelt among us, and we beheld his glory, the glory as of the only-begotten of the Father, full of grace and truth." And when we thus get the Spirit's testimony to Christ, the heart clings to Him as the "holy" and the "true." Thus the Christ found in the word governs the affections, for we dare not and would not be without, or depart from, this written Christ. This living link to a living Christ is the only safeguard against them that would seduce us. A holy Christ in whom we have the truth is the blessed, strong, moral assurance of the soul, when a mixed and lifeless Christianity is powerless against delusion; and when the same causes make the professing church incapable of discerning a plain path, when there is not faith enough to do without the world, and mixture is everywhere, then a holy and true Christ is the assuring guide and stay of the soul.

338 To Timothy Paul said, "From a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus," and surely there can be no better knowledge to be got than the knowledge of Christ. This was the point in the Epistle of John. The father in Christ "knew him that is from the beginning"; he could tell what the true Christ was; he knew "him that was holy, him that was true." It is not development that is needed, but merely the getting back to the simplicity that is in Christ - to know Him truly that was at first revealed, Him that was from the beginning. Therefore, if my soul is attached to the Christ of the written word, the Christ that I have loved here is the same Christ that I am waiting for to come and take me up there.

The blessed picture that we get here of the Lord Jesus is not like that given in chapter 1, with "his eyes as a flame of fire, and his feet like unto fine brass, as if they burned in a furnace" - firm, unchanging, a consuming fire in judgment, and now so revealed, and according to what was revealed by the Holy Ghost. But the picture here given of Him is in connection with the moral character given of Him in the written word - "he that is holy and he that is true."

"He that hath the key of David; he that openeth and no man shutteth, and shutteth and no man openeth." Christ is not looking for strength in His saints: He enters into His own personal and peculiar service and holds the "key" Himself; and this is our confidence. If raging billows rise in countries around us, and the preaching of the gospel seem to be forbidden, well, it is all in His hand. I might desire that the gospel might be preached in a certain land, and the hindrances may seem to be too many and too great; but my comfort is to know that Christ has the key, and all the divine power of God at His disposal; and it is as in John 10, "To him the porter openeth," so that when Jesus presented Himself (as in the gospels) none could shut out His testimony. All the powers of earth - the Pharisees, the lawyers, the chief priests, the governors, the Pilates, and the Herods (those foxes) - could not hinder one poor sheep from hearing the voice of the Good Shepherd in the days of His flesh; and so it is now, for Christ is "the same yesterday, to-day, and for ever." This is our confidence in preaching the gospel; for, with all the liberty with which we are blessed in this highly-favoured country, I could not count upon a single year more, but for this simple promise, "I have set before thee an open door, and no man can shut it"; and I could go fearlessly into any country, whatever might be the outward circumstances, if I saw that the Lord had set before me an open door.

339 Of course we must wait the Lord's time to have the door opened; as we see in the case of Paul, he was forbidden to speak in Asia, at one time, and then we find him there for three years afterwards, the Lord owning his labours there, so that all Asia (of which Ephesus, where he was gathering a church, was the capital) heard the word of God. Of course we shall have to be content to lean in faith on the arm of Him who holds the key, and in our patience we shall have to possess our souls; for there will always be circumstances to exercise our faith, and God will allow these circumstances to arise, to prove to us that we cannot do without Him. For then it is we find that we have no strength, and that God answers our weakness according to His own strength; because He cannot fail to answer the faith He has given. "I have set before thee an open door, and no man can shut it." This word has often given me great confidence - "no man can shut it." This is such a blessed comfort that if Christ has opened a door, no man, devil, or wicked spirit, can shut it; and although we have not strength even to push the door open, it is open for us. The whole church is weak, as weak as can be, and that in a bad sense, for what faith have we? We hear of a little faith. God shews us His power, as we have heard of in Madagascar. But where is the strength and energy of faith to be heard of amongst us?

340 "Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation." This stamps our safety and our power. It is Christ's own patience, for He is also waiting for the kingdom, expecting till His enemies be made His footstool. We wait as and with Him; but here it is by the word. It is that which is our warrant and our security - the word by which He guides us into the same mind and spirit in which He waits, separated from the world and knit to Him in the same hopes, and joys, and delight, not finding rest till He finds His - the guidance of our mind, by the communicating His, into the thoughts and expectations which He has Himself. Only let us keep fast hold of the word of Christ's patience in these last perilous times. It is our power against the adversary - in the knowledge of Christ Himself, not in ecclesiastical power, but as holy and true, waiting apart from the world, as He is, and keeping His word, and belonging to Him, so that He takes us out of the hour of temptation that hangs over the world, and the open door of service is ours meanwhile in spite of all.

For, thus associated with Him, we have His own portion. Not being in spirit dwellers upon earth, but waiting with Him, He does not make us pass through that hour of temptation which is to sift out those who have their home here, confounding by the power of the enemy and the tribulation of God the men of this world, and making the world, clung to by any of His, too great a torment to cling to any longer. All this the Philadelphian saint escapes; he can look straight up to the heaven and heavenly Christ he belongs to; and the heart associated with Him knows that He will not fail his heart, but as soon as He rises up to take His place and power towards the world, will take him to be with Him, according to the hope He has given him. Only let us keep simply to the written word of God, then we may defy all the power of our adversaries (not that we would be adversaries to them, God forbid!) Only let there be in the heart the consciousness of Christ's approbation, and that closeness of heart to God, which takes God's word for a guide because it is His, and then there will be the power of Christ, the strength of Christ made perfect in our weakness. That which characterises the true saints at this present time is the written word of God, as bringing Christ's character and name as truth and holiness into the heart; and thus walking, in fellowship and communion with "Him that is holy and him that is true," they will be safe.

341 "Behold, I will make them of the synagogue of Satan which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee." Here we get those who have an opposite character; and the Lord speaks very plainly, He does not spare them a bit. They are the synagogue of Satan. What did these Jews pretend to? All that which externally gave them a religious title to govern, to command, in the truth: - antiquity, and ordinances established of God, as they really had been in the case of the Jews, and the proof that they were the true and only people of God, the priesthood instituted of God. They had the pretension to be God's competent administrators of His blessings, which none else were; they had zeal for God, possession of His oracles. All else but themselves were without these distinctive privileges. Where else was eternal life to be found? When Christ's authority is owned in the heart, then this word comes in, "We write unto you that believe, that ye may know that ye have eternal life, that ye may believe on the name of the Son of God." If God has given us eternal life in Christ, we do not want those who pretend to be the exclusive administrators of it; and we cannot let anything come in and separate between us and Him; we cannot go away from Christ, and we have got the true Christ in the word, and we cannot but speak of the things which we have seen and heard. Him who would lead me elsewhere I can easily detect as of the synagogue of Satan. They may prosper now: I will wait with Christ, keeping that word which teaches me from Him and with Him to wait till He comes and sets up the blessing and the glory.

But if God has given you eternal life, then do not you dispute with these of Satan's synagogue, as if they had any title from God (they have none); but judge ye whether ye are to obey them or God. We have "Him that is holy and him that is true" - "and the secret of the Lord is with them that fear him." They were not to contend with this synagogue of Satan, and though they had but little strength and were of no reputation, yet in patience they were to possess their souls, because Christ will yet manifest His love to them before their adversaries. The synagogue of Satan was a religion of the flesh, which rested in outward things - in all that nature could claim as religious - works, ordinances, and the like, assuming and occupying the place of the Jews in Paul's time; and it is spiritually the same now. But "I will make them know that I have loved thee": the Greek marks with emphasis the "I" and "thee." Then the question resolves itself into this, Is Christ sufficient for me? Is Christ's approbation sufficient motive to govern my conduct? If Christ's approbation be not sufficient to satisfy a soul, that soul can never walk aright.

342 "Behold, I come quickly, hold that fast which thou hast" (that is, "the word of my patience"). I am waiting, and you must wait; Christ is expecting till His foes be made His footstool. Instead of taking our ease, we must be waiting till He come in, just as He always waited till His Father came in, and as He does now till His Father makes His foes His footstool. I would mark here how emphatically the word "My" comes in throughout this address. It is the practical identification of the saint with "him that is holy and him that is true." Waiting with Him in rejection from the hands of those who had all the ordinances, and antiquity for them, we shall be sharers with Him in glory. The word "My" is especially connected with everything in the glory. You have been weak in testimony down here, but you have kept the word of My patience, and you shall be a "pillar" of strength in the temple of My God, I will write on you the name of My God, the name of the city of My God . . . which comes down out of heaven from My God, and My new name. This identification with Christ in patience, and Him in everything, is of the deepest interest and instruction.

The Lord give us to walk in the power of the Spirit with our hearts fixed on Christ as revealed as the holy and the true keeping the word of His patience, that so His approbation may be our everlasting reward. May He keep us separate from the world upon which He is coming in judgment!

How great the contrast between expecting that which is hanging as a terror over a person's head, and knowing Christ in such a way, having Him so completely the whole object of our desires and affections that when He says, "Surely I come quickly," the immediate response of our hearts may be, "Even so, come, Lord Jesus."

343 LECTURE 6

We only touched a little upon the general features of the church of Philadelphia last evening, just so much as was needful to connect it with the preceding church of Sardis. We will, therefore, now turn again, the Lord helping us, to consider more particularly the details of the church of Philadelphia; and in so doing, we would notice, in the first place, that the most prominent feature in this church of Philadelphia is, that it is one of special blessing to meet a special need. For, after all the display of terrible evil through which we have had to pass, in the previous condition of the churches, now that we have reached Philadelphia, we find it to be all mercy and blessing.

It is very blessed to observe, that however poor and feeble God's people may be, even though the faithful ones be reduced to a remnant of individuals, He never forgets them. His eye is ever upon them to give them out of His own resources, according to what they need and when they need, at the time that surrounding things are darkest. When both the church and the world have arrived at a state of felt darkness, then the few who are faithful have the most "light in the Lord." For the life of faith is always nourished and sustained by the faithful grace of Christ, according to the power of that which draws upon it - according to the difficulties through which it has to pass.

It is another question whether the Lord's people are to be used in testimony by Him in time of failure; this will be according to His wisdom. We see this exemplified (as we have before remarked) in Israel; the failure of the golden calf was met by inward spiritual power in Moses putting the tabernacle outside the camp. And when the open and avowed worship of Baal prevailed, then God raised up Elijah and Elisha with great outward manifestation of power; but then the seven thousand faithful ones were hidden of God. The Lord may not choose to put the outward honour of testimony upon that which has failed. Still He gives the needed grace and inward power of life to sustain the individual soul; and this, as regards the saints now, flowing from the Head in glory for the nourishment of the body on the earth, can never fail. Thus, as regards gifts in the church, for instance, those which were for signs ("sign-gifts" as they are sometimes called, and a testimony to the world, signs being for those which believe not, as "tongues," "gifts of healing," etc.), these may be all gone; but never can those gifts be removed which flow down from the Head to sustain the members of the body; for "no man ever yet hated his own flesh, but nourisheth and cherisheth it even as the Lord the church."

344 In the epistle to the Ephesians, where the church is so specially brought out as the body of Christ, we find the gifts for the church spoken of as being "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." Here we have not a word about the sign-gifts, while in Corinthians we have "gifts of healing," "divers kind of tongues," "interpretation of tongues," etc. Thus we see in Scripture two characters of gifts distinctly marked out: first, the sign-gifts, as in Corinthians, which were public signs attached to the church for outward testimony, whereby to attract an unbelieving world; secondly, those gifts which flow from the Head for the nourishment of the body. This nourishment must ever remain. It may come in the way of outward testimony, or direct from Christ Himself in the way of grace; but there must always be this supply from the Head. This is just what we get brought out in the Philadelphian church; for that which characterised it was weakness - only a little power, but a much greater nearness to Him who is power, a greater degree of affection to the Lord, more intimacy of communion with Him, and in the promises made to it a much more definite identification with Himself.

Weakness is that which characterised the church of Philadelphia, but then it was without reproach from the Lord. And we must ever remember this, that though God may give an outward display of power, such as gifts of healing, tongues, and the like, as a testimony to the world, or these may all have come to an end, yet at all times, either with or without this outward manifestation of power, the sense of weakness is competent strength if mixed with faith. There may be trouble of heart along with this sense of weakness without unbelief. There was this sense of the surrounding sorrow in the Lord Jesus. "Now is my soul troubled, and what shall I say? Father, save me from this hour." But thus we see the sorrow was the very thing which immediately linked Him with His Father.

But, alas! in us there is too often such a getting into communion with the sorrow itself, such a turning of our souls to the thoughts of sorrow, as to lead to the distrusting God's competency to meet it. For, instead of saying, "In the multitude of my thoughts within me thy comforts delight my soul," we are turning about in the multitude of our thoughts to think what is to be done, and thus looking at and occupying ourselves about circumstances, or what we find within us, so as to keep God out altogether; but this was never the case with the Lord Jesus. For the moment the hour of sorrow appeared before His soul, the immediate cry was, "Father, save me from this hour." But if we are thinking about our own weakness in any other way than to lead us to immediate dependence upon the strength of God, God with us and God for us, it is unbelief.

345 It is not, moreover, a sense of the greatness of God's gifts and revelations to us in which our strength lies. For signs and miracles do not give inward strength; they may confirm His word to us in times of trial, but can never impart inward strength; and it is of importance clearly to understand this. Take, for instance, the case of Paul, who was caught up into the third heaven, and heard there things which it was not possible for him to utter. An amazing thing this, and doubtless it was a kind of background for Paul's soul to rest upon in his trials, his having been in the third heaven. But it did not give him inward strength. On the contrary, the flesh, without God's overruling care, would have been puffed up, and this is not strength; but when he got something that made him sensible of his own weakness, then strength from God could come in. And so it is with us: our hearts are so treacherous, and our flesh so wicked, that if not watched against, we should abuse everything that the Lord makes known to us. We need not stop here to enquire what Paul's "thorn in the flesh" was, although it is often made the subject of much fruitless enquiry, out of mere curiosity; but this we would remark, that each one of us will have a different thorn according to the danger we are in. Thus much we know from Galatians 4: 13, 14, that it was something which tended to make him despicable in the flesh, thus producing sensible weakness in his ministry. And, therefore, Paul cried thrice to the Lord to remove it; to which the Lord replied, "My grace is sufficient for thee; for my strength is made perfect in weakness." Paul must realise this sense of weakness in order to learn where real strength lies; and then he can glory in his infirmities, that the power of Christ may rest upon him; as he says, "When I am weak, then am I strong."

346 There is always strength in looking to God; but if the mind rest upon the weakness otherwise than to cast it upon God, it becomes unbelief. Difficulties may come in. God may allow many things to arise to prove our weakness; but the simple path of faith is to go on, not looking beforehand at what we have to do, but reckoning upon the help that we shall need, and find when the time arrives. The sense that we are nothing makes us glad to forget ourselves, and then it is that Christ becomes everything to the soul. There is real strength in pursuing the simple path of obedience in what we may have to do, whatever the trial may be. So it was with David when he had to fight. "The Lord, that delivered me out of the paw of the bear, and out of the paw of the lion, will deliver me out of the hand of this Philistine." It was no matter to David whether it was the lion, the bear, or this giant of the Philistines; it was all the same to him, for in himself he was as weak in the presence of one as the other; but he went on quietly doing his duty, taking it for granted that God would be with him. This is faith. Mark the contrast with this in the unbelief of the spies sent by Moses to spy out the land. They trembled and said they were but as grasshoppers in the sight of their enemies, thus quite forgetting what God was for them, and making it a question between themselves and the Anakims, instead of between the Anakims and God. But where there is a simple reference to the Lord, then "I can do all things through Christ strengthening me." When trouble comes in, we must not be looking at ourselves, but, knowing that we are nothing but weakness, simply look to the Lord as everything in the way of strength for us.

The case of Philadelphia was one of decided weakness, but faithfulness; there may be great apparent power and yet weakness itself. As the Holy Ghost says in 1 Corinthians, there may be the speaking with the tongues of men and angels, the understanding of all mysteries, and all knowledge, and yet there may be, at the same time, the most perfect weakness, because all this was not done in communion with God. There is nothing more dangerous than to have the outward manifestation of power going beyond the inward association and communion of soul with God; the life within must be equal to the outward display of power. We have lately alluded to this in the case of Elijah.

347 "These things saith he that is holy, he that is true." Here in Philadelphia we have the Lord in His moral character, and not in the character of personal power as the Son of God, but as the "holy and the true," presenting Himself as a standard of judgment as to everything inconsistent with Himself, and suiting Himself in grace to the condition and need of His faithful ones, and by His truth giving a means of judgment, and security of heart and confidence to the saints. And we also find Him disposing of means in favour of the church, in such a way that, if He opens a door, none can shut it, or if He shuts a door, none can open it. Thus there are the two things: He is the holy and the true, to those who trust in Him; and He has also, not here indeed the display of power, but the key of power (as Jehovah said of Eliakim to Shebna in Isaiah 22: 22: "The key of the house of David will I lay upon his shoulder, so he shall open and none shall shut, and he shall shut and none shall open"). So that, where there is this weakness, He encourages the church to look to Himself as the holy and the true, and trust Him; and where there is this resting on His title to open and shut, and this trust in His Person, and conformity to His character, the church is perfectly secure, no matter what may happen. Let all the power of man or Satan do their worst, if I am resting in Christ, who is perfectly true, and He has opened a door, neither man nor devil can shut it.

How analogous is this position of the Philadelphian church to that of Christ when He was on the earth! Everybody sought to shut the door against Him; Pilate, Herod, Scribes, Pharisees, and the whole nation of the Jews were all trying to shut the door against Christ. Christ, like the Philadelphian church, was in the midst of an order of things which God had once instituted, but which had entirely failed; for in Christ's time there was no ark, no Urim and Thummim, no Shechinah (the glory of God's presence in the temple). All that had really constituted the sensible display of power and testimony was gone, and, instead of Jehovah having a throne in Jerusalem, they themselves had fallen under Gentile power and were slaves to man's throne. And hence arose the exceeding subtlety of the question the Jews put to our Lord. "What thinkest thou? Is it lawful to give tribute unto Caesar or not?" If the Lord had answered No, it would have been the denial of God's chastisement for their sins; and if He had said Yes, then it went to the denial of His title as Messiah. But (the Lord perceiving their wickedness), His reply to them amounted to this, "You have brought yourselves under this dominion because of your sins, and therefore now you must submit to its authority." Not only "the powers that be are ordained of God," and as such we submit to them; but in Israel's case it would have been denying God's chastisement upon them for their sins (as it is said, "we are slaves this day because of our sins").

348 So the Lord Himself submitted to paying the temple tribute. But though Israel, as a body, failed in their faithfulness to God, yet God could not fail in His faithfulness to them, for His Spirit remained among them, as we learn in Haggai; and therefore we find there was a little remnant in the Annas and Simeons, who were waiting for redemption in Israel (as it is said in Malachi, "They that feared the Lord spake often one to another"). Thus we see it was a condition of thorough darkness, and when He who was the Light comes in, He is at once rejected. Well, what then? Was the door shut to Him? No: "to him the porter openeth." Christ came in at the door, not, like all the pretenders that came before Him, climbing up some other way; but while working in divine power Christ came in by God's own appointed way, and no man could shut it. He is become God's appointed way to us; He said of Himself, "I am the door: by me if any man enter in, he shall be saved."

Whatever links our position with Christ, as an example and pattern, is in truth a blessing to us; for was there ever one that went through all with such unfailing, lowly faithfulness to God as He did? Note the contrast of His lowly path with that of Elijah's; and what do we see? Elijah was going on ministering with great outward power, bringing down fire from heaven to destroy the prophets of Baal, and thinking himself to be the only one that was left that was true to God; whereas God had seven thousand that had not bowed the knee to Baal, whom Elijah had not found out. Christ was content to be nothing in a world where man was everything and God was shut out. He was content to be treated as the very offscouring of the earth; and yet, at the same time, there was not a single lost sheep of the house of Israel that His voice did not reach as the voice of the good Shepherd (let them be the vilest of sinners, a woman of Samaria, an adulteress, or a publican), that His eye did not discover. Thus, in virtue of His very humiliation, He puts those who now have but this "little strength" into the very same place which He Himself took, and then, as the porter did for Him, He opens the door for them, which none can shut.

349 We are waiting for the glory: "the glory thou hast given me I have given them"; and while thus waiting we have to pass through that which has "Ichabod" written on it (the glory hath departed). The testimony of this dispensation in its public power is gone, never to be recovered. What the Lord is pressing upon them is, that they are not to suppose that the evil, such as that of Thyatira and Sardis, can be put in order; but He says, "Behold, I come quickly! hold that fast which thou hast that no man take thy crown"; that is, keep the word of My patience till I come. Thus we find ourselves in circumstances analogous to Christ; for when the Lord says, "Behold, I come quickly," it is to the end that we may get into greater likeness to Christ's position, and although trying and humbling, yet one of blessing, finding ourselves just in the same position which Jesus took, with the same promise - an open door which none can shut. This is present faith; it is not much strength that we want: the thing most needed is greater conformity to the position of Christ.

Observe another thing peculiar to this church of Philadelphia. The Lord does not set about canvassing their works, but leaves the heart of these poor weak ones satisfied with the consciousness that He knows them. To the other churches it was not so; He notices the character of their works. To Sardis He said, "I have not found thy works perfect before God." But it is sufficient for us that He knows our works. O what a comfort it is, for if we had to look for perfection, as in Sardis, we should find it very troublesome to give in the account. The mixture of things, the little faith, would dismay us. In fact, none of our works have answered to the grace received. There is plenty of activity, there is much that man may approve, but taking the general character of service, how difficult to find that which God can approve! Then again, if we get occupied with the state of things in the world around us, and in the church of God itself, our hearts would sink within us, did we not fall back on this most blessed truth, that Christ knows all about it.

350 But then does He say that they have nothing? No; He says, "Thou hast kept my word." That which characterised Christ must be the characteristic of the church of God. Christ could say, "Thy word have I hid in my heart"; and this is especially the characteristic of faithfulness in the last days. Paul in writing to Timothy says, "In the last days perilous times shall come," and there would be a terrible form of godliness without power; for even then the mystery of iniquity had come in, "and evil men and seducers shall wax worse and worse." But the safeguard is, "but continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them, and from a child thou hast known the holy scriptures" - the plain written word, what we call the Bible, read from his youth. Security would not be in the manifestation of outward power, nor yet in miracles, but simply in the written word. This was the instrument of blessing; this the recognised authority with Timothy. Of course the grace of God was needed for his conversion. I refer to this now, as the keeping close to the word is the special security of these latter days (namely, the special authority of the word of God itself, just what Timothy, as a child, found in the Scriptures); and added to this, of course with Timothy, was that which he had learned from the apostles, equally inspired, and which was thus a known immediately - divine authority in a person "of whom," says the apostle, "you have learned it," and which since has become the written word to us. The written word of God is where all our security lies through grace.

The Lord does not say "You have strength," but "You have kept my word"; and then further He does not say "You have known me in this or that character," but "You have not denied my name." The Lord's name means always the revelation of what He is; as if He be called Christ, He is the Anointed One. The Lord is here saying, that as you have stuck fast to Me as revealed, now I will make them which have a false name and pretences "to come and worship before thy feet, and to know that I have loved thee." Here we get the two characters contrasted; and also mark the emphasis on the word "My": it is Christ's word upon which I am called to rest; "My word" - the word of Christ Himself, to come in personal communion with Christ Himself - not even the church's word. Suppose, for instance, I take the church's word, that is, to assume that the church has authority; but if I take Christ's word, then I have the authority of Christ Himself; and it is by the word of Christ that I must judge everything about the church itself. And the word of Christ connects us with Christ, His name and Person; and these are the two things which are especially essential for us to have, to enable us to walk contrary to the seductions which we know are peculiar to the last days. It is seductive power which characterises these times, "evil men and seducers shall wax worse and worse." "These things have I written unto you concerning them that seduce you."

351 In speaking in a general way of the character of the times, we look for seductive power. There will be a distinct and definite Antichrist, who will shew it in another way, but "even now there are many Antichrists"; therefore we have "earnestly to contend for the faith once delivered to the saints." If he, whose coming is after the power of Satan, with signs and lying wonders, shall prevail against those who "receive not the love of the truth that they might be saved," we have need to hold fast that which will guard us against him who will come in as an angel of light; but it is those who have not received the love of the truth who fall into his snares. And this safeguard we have in the word of Christ Himself - keeping the word of His patience, and not denying His name. It must be an individual thing, for seductive power, having come in, marks the times in which we live to be "perilous times," not by open persecution and the like; but as the serpent beguiled Eve by his subtlety, so our minds are in danger of being corrupted from the simplicity which is in Christ. And what have we to deliver us from this? Is it the outward manifestation of power, miracles, etc.? No, we have no outward power wherewith to meet Satan, we are weakness itself - "thou hast a little strength"; but our safeguard is in this, each soul individually for itself, holding fast the written word of Christ, and not denying His name.

It seems not much to say of them, "Thou hast kept my word and hast not denied my name," for there was not much done by them. But, dear friends, when the seductive power of evil was there it was saying everything of them; when all that was going on was to the setting aside of the written word, they kept it; and when everything went to the denial of Christ's name, they did not deny His name. That which is a great thing in God's sight is, not the calling down fire from heaven as Elijah did, but the being faithful amidst surrounding unfaithfulness. So likewise it did not seem to be saying much for the seven thousand who did not conform to the gross act of worshipping Baal, merely to say that they had "not bowed the knee to Baal," but it was, in truth, saying everything for them, because they were surrounded by all those who did bow the knee to Baal. So likewise the church of God was at first set up in power, but tares were plentifully sown among the wheat, and that which marks out the faithful ones is simply this, that when the seductive power of evil comes in, they are not seduced and led away by it. It is not in the manifestation of outward power, but simple faithfulness in walking with God in the midst of evil. Thus in the church of Philadelphia there was faithfulness of walk which gave them inward power, although no outward display of power.

352 "Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie." Here we find this individual faithfulness in a secret walk with God, contrasted with those who cling to something established, where there was abundance of form, a fair show in the flesh, boasting themselves to be Jews, and attempting to set up again that which used to be the outward characteristic of the people of God, not seeing that "new" thing which God had now set up, and which now puts the heart to the test. They do not reject the word of God (the Jews did not either); but it is not God's word that governs them. The Jews received the Scriptures, but they rejected Christ, and killed Him; as Jesus Himself said, "They will put you out of the synagogue." Nor was it without the notion that they were serving God in doing so: "The time cometh that he that killeth you will think that he doeth God service." But this was pure rejection of the light God sent: "And these things will they do, because they have not known the Father nor me." Any old truth which has gained credit in the world so as to be accounted orthodox, fails to put the heart to the test. It accredits nature: one is esteemed for it. If I can take religion and accredit myself with it, instead of having the heart put to the test by it in the exercise of faith, I may be quite sure that it is not the religion of God. Though it may be the truth as far as it goes, it is not faith in God. That is what this synagogue of the Jews were doing. They were setting aside Christ's name and Christ's word, for that which could be rested upon where there was no heart for Christ. Tradition, ordinances, ancestry, etc., were the things they loved, and not the word of Christ for themselves. It is quite true that the Jews had been God's people; but they had rejected and trampled under feet the name of Christ. And this is what makes all the difference; for now that Christ has been manifested what God is looking for is faithful obedience to His Son. Faithful adherence to Christ now is everything.

353 "I will make them to come and worship before thy feet, and to know that I have loved thee." God did not own these pretenders to religious antiquity as His people. All they would get was just to know that Christ had loved this poor despised remnant: "To know that I have loved thee!" See now what the heart has to be satisfied with - not the present acknowledgment from those who profess to know God, while in works they deny Him, but the calm, settled confidence that Christ loves it. This it is which puts the heart to the test. If you want present enjoyment, bright pictures set before the mind, taste gratified, imagination fed, men gained, something of "reverend antiquity"; Christ is not in any of these things. "He is the same yesterday, to-day, and for ever"; and He Himself is the Truth - "holy and true." And if we have the love of Jesus as a present thing in our souls, we have all we want in Him.

There are plenty of people asking, What is truth? With such these pretensions may have weight. The synagogue of Satan may be religion, ancient, and reverend, full of gorgeous attractions, and what has authority over the flesh (and accepted for us by those who, like Pilate, asked What is truth? and then crucified Jesus, who is the Truth, to please the priests of the day). The character of these last days is just this, that men are always seeking, and never coming to the knowledge of the truth. I have no need to be asking, what is truth, if I have it; what a man seeks he has not got. A man that is always hunting after truth acknowledges by his actions that he has not got it. Christ said, I am the truth; He is the centre of all truth, and is the ground of everything that connects us with God. An infidel will raise doubts about everything, but establishes nothing; but we want something that is certain. The moment we have the Person of Christ, we have the Truth: "no man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him." Do I want to know what God is? what man is? I get in Christ a perfect picture of what God is to man, and what He is as a man to God. It is all in Christ: of course we have to advance in the knowledge of it. The heart that has Christ wants not the synagogue of Satan; the heart that has received His testimony has set to his seal that God is true. The soul knowing this is in the simplest way kept from evil. I have got grace too as well as truth - "Grace and truth came by Jesus Christ."

354 When I was living in a lie, it was grace that brought the truth to my mind; and what can a soul want more? It has sorrow indeed, by reason of the defiled place through which it is now passing; but there is no more uncertainty about its portion, it has got all in Christ. There is nothing wanting to add to the secret blessing. "I will make them to come and worship before thy feet" (that is, in the sense of doing homage) "and to know that I have loved thee." We know it now, not as deserving it indeed, for it is all of grace; but we have the present enjoyment of it through Christ's presence. We know that love of Christ which passes knowledge indeed, and the Father's love too; as He says, "I have declared unto them thy name, and will declare it, that the love wherewith thou hast loved me may be in them and I in them." The world does not know it now, but in that day the world shall know that the Father loved us as He loved His Son. When the heart gets hold of this love of Christ to it, it rests there; it is satisfied with the present enjoyment of Christ's love, although those around know nothing of the approbation it conveys to the heart. The Lord is now in various ways weaning our hearts from everything around us, in order that we may find, in the testimony of His personal love to us, that which strengthens our faith, settles the conscience, and guides the heart. Christ says, "I am the door," and that is the warrant for the sheep following Him out. In the time of Christ there was the Jewish order of things which God had set up; and there was no warrant for getting out of this Jewish system until Christ went out; but the heart, drawn and attached to Christ, had the special warrant of going after Him outside the established system - "following the Lamb whithersoever he goeth."

In this church of Philadelphia we have the promise which met the hope which the faithful had of being with Christ in glory. Identification with Him in His position connects them with Himself, and with the word of His patience. They had not all the professing church of one mind with them; and they were not yet enjoying the full result of His love (not having Christ personally and fully present with them, I mean); and if Christ's love is to be the guide of my conduct, what the heart wants is, that Christ should be with it, for if we love a person we surely want to be with him But having Christ in our hearts, we are keeping the word of His patience. Such is a trying, sifting, purging, exercising time, no doubt, but we must wait. And mark, further, how this blessed identification and connection with Himself is kept up all through, as it is not simply the word of patience, but "My patience." And why "My patience"? Because Christ is still waiting (see Psalm 110); and it is this which determines all our conduct, for if Christ is waiting we must wait also. Christ has to wait in a state of expectancy, so to speak, in the exercise of patience, for the Father's time; and it is in this sense, I doubt not, that He is said not to know the time which the Father hath put in His own power. Christ has done all that was needed for His friends to present them to God, and is set down at the right hand of God, "expecting till his foes be made his footstool." Christ is waiting until He gathers in all His friends before He does, as He says, His "strange work" on the earth, in dealing with His foes. And hence this word of "My patience" is just what is needed, for we are waiting for that day of which Christ tells us (John 14), "I will come again and receive you unto myself."

355 We see all creation groaning around us, waiting for that day; and we too groan within ourselves, waiting for the redemption of the body; but all is in disorder till then. Where are the Jews, "still beloved for the fathers' sake"? They are as vagabonds and wanderers upon the face of the whole earth, without priest, without teraphim, without anything, as a teil tree and an' oak when it has cast its leaves, though the Lord is working among them. If I look at the world all is sin and misery. If I look at every created thing it is groaning. Look at what calls itself the church: the universal cry is, "Who will shew us any good" - who is satisfied with anything? I do not speak thus in the bad sense of dissatisfaction; but there is nothing on which the soul can rest. It is no matter: take whatever system you will. The general feeling is, that all the foundations of the world are out of course. The raven indeed may go and light upon some dead floating carcase; but the dove can find no rest for the sole of her foot, save in the ark.

356 And what have we in the midst of the dense darkness of the night on which to rest our souls? Nothing but the certain expectation of the coming of the bright and morning Star. How long will Christ be waiting till He can deal in judgment, and when can He do this? When He has got His friends with Him, then He begins to act in the character of Judge, not indeed that He will at once cut them all off, but then it is that He will take to Himself His great power. What He is specially waiting for is, that those who have His portion should be with Himself and as Himself. We are predestinated to be conformed to His image. "He shall see of the travail of his soul, and shall be satisfied," when He gets His bride with Himself and as Himself. If the mighty man, the mystic man, the man-child of Revelation 12 is to act, He must first be complete (of course He is so, essentially so, in Himself, but as Head over all things to the church which is His body). The head and the body must be united before He can act as having this title before the world; because the mystic man as a whole cannot take it until the church is. taken up to Him. For not until then - until the church, the body, is united to the Head, Christ, in heaven - is the mystic man in that sense complete; and therefore, the church must be taken up before Christ can come in judgment.

What is the great hindrance to the full blessing of the church now? All from the beginning have failed: Adam, man before the flood, Noah, man under law. Then take Christianity - how have the tares been sown among the wheat! Priesthood, through the influence of Satan, taking the place of Christ, and our union with Him. After this - summed up in the final apostasy, the acting of judicial power to set aside the evil begins. The first act of power, when the mystic man is complete, will be to cast Satan and his angels down (Rev. 12: 9), to cast them out of heaven; and they are never seen there any more at all, but they are cast down into the earth; and then the devil has great wrath, because he knows that he has but a short time; and, in his great rage, he stirs up all things in his full character of adversary against the Lord Jesus Christ. Then the Lord will come with His saints to execute judgment upon the earth. He must set things to rights by removing the evil. And as soon as His enemies are made His footstool, then He brings in the fulness of blessing. But we must keep in mind that the judgment is consequent upon the association of the church with Christ. The mystic man must be complete, in that sense of it, before He can execute judgment. Then Christ takes an entirely different character. Until He takes us up into the glory, He is presented as a Saviour (and even then, there will be doubtless - after the church's removal - a saved remnant). But then the acceptable time is ended; and then in "righteousness he doth judge and make war." And when He comes forth thus, we shall fully understand why it is the word of His patience now; for till then, till He take unto Him His great power and reign, we are linked with Him in heart and mind in the word of His patience; and the blessing of this to us is our association with Christ Himself, the perfect linking up with Christ in all things. As a Man (not at all touching the divine glory of His Person, but as taking the official character of a servant) Christ has to wait until God in His good pleasure puts all things under His feet; and this, I doubt not, as I have said, is the meaning of the words - "of that day knoweth no man, neither the Son, but the Father." But thus linked up with Christ, and having His present love as the satisfying portion of the soul, we had rather wait and have it with Him, than have it before Him. Thorough association with Christ Himself is the proper character of the church of God; for it is not merely that it is blest, but that it is associated with Him who blesses. We are His bride: this is our proper place; and whenever we descend from this, we get away from the full power of God's thoughts of love about us and about what He has made Christ to be for us.

357 Whatever is said of Christ in the day of glory, we find the church is associated with Him in it all - in His Melchisedec character, for instance, the highest place in authority as King, and the nearest in worship as Priest: we also are made kings and priests. Eve was associated with Adam in the dominion; but there was nothing in the whole creation which could have had this place. As it is written, "for Adam there was not a help-meet found for him"; but when Eve, as the bone of his bone and flesh of his flesh, was brought to him he could say, "This is now [now, this time, for that is the force of the original], bone of my bones, and flesh of my flesh." There was a help meet found for him. This is equally true of the Lord and the church, for He can say, "now this is bone of my bones, and flesh of my flesh," and can rejoice and delight in the production of His own love.

358 The Lord forbid that we should sink down from this our true place; and may He give unto us a deep and abiding sense of our being thus linked up in full blessed association with Himself; for the heart of Christ could not be satisfied without it, and neither should ours. It is not a question of our worthiness (for in ourselves, as in flesh, we are vile sinners), but of Christ's affection. True humbleness is not to think evil of ourselves, but not to think about ourselves at all. But, mark, it is a much harder thing to forget self, than even to have evil thoughts about self. If we are not humble, we must be humbled.

"Because thou hast kept the word of my patience, I also will keep thee," etc. The Lord says, If I own you as keeping "the word of my patience," and not as having any strength, but as in connection with myself, then "I will keep thee," etc. Thus He connects us with Himself, a poor feeble folk though we be, like the conies who were but a feeble folk, yet made their nest in the rock. "I also will keep thee from the hour of temptation which shall come on all the world, to try them that dwell upon the earth." Now as regards the consequences, what a comfort is here! It was not a question of strength at all, but of being kept from a terrible time that was coming, "to try them that dwell upon the earth." These last words describe the moral condition of a class.

Do you suppose that God takes pleasure in afflicting His people? No, in truth He does not want to put you into temptation; but if you have got into a position in which you are mixed up with these dwellers on the earth, upon whom the hour of temptation is coming, you must be dealt with to be delivered from that on which that dreadful hour is coming. The gospel is preached now, and is taking out souls from the world; and the whole thoughts, feelings, desires, and affections of the saints should be looking out for the day of glory. And if they have got into Christ's place of patience, they do not want sifting as the world does; but if they are mixed up with the world, they must be sharers in the troubles of the hour of temptation which is coming to try those who dwell upon the earth, or practically sifted before to be rescued from it. A time is coming when the beast will blaspheme those that dwell in heaven, but he cannot touch them. When we know our heavenly character, it makes us strangers and pilgrims upon the earth, instead of dwelling here, and seeking our portion here; but those who are dwellers here must come into this hour of temptation which is coming to try those who dwell on the earth. And mark here, that this is a distinct thing from the tribulation spoken of in Matthew 24. That time of trouble is confined to Jerusalem; as it is said in Jeremiah, "it is even the time of Jacob's trouble, but he shall be saved out of it." But here, this is a time of trouble, "which shall come upon all the world, to try them that dwell upon the earth." Those who have kept the word of Christ's patience now, He will keep from that time. If the Lord is now getting fruit from them in a way which this temptation is intended to produce, then there will be no need for them to be tried by it.

359 But now, see how He encourages them: "Behold, I come quickly," as if He should say, "You must go on" bearing My lot in patience, and in the cross too, if you will share My lot and glory; but "I come quickly." It is not His coming, as presented to Sardis, as a thief in the night; but what Christ would press upon the church now is, that His return is a speedy thing. He does not tell them the moment, but puts His coming before them as their comfort, joy, and hope, and thus fixes the heart upon Himself; as it is not so much that He is coming quickly, but that it is Himself that is coming, "I, Jesus," etc. etc. Oh! if the heart has tasted God's love, what comfort it is after all to rest in Himself, as at the close of this book. After Christ has led the mind of the church through those things which He is going to do on earth, then He brings back the heart of the church to Himself - "I, Jesus."

That which characterises the church of Philadelphia is its immediate connection with Himself; it is Christ Himself who is coming. It is neither knowledge nor prophecy that can satisfy the heart; but the thought that Jesus is coming to take me to Himself is the blessed hope of one who is attached to Him by grace. Prophecy concerns Christ's coming to the earth; but my going to Christ is the proper and blessed hope of one united to Christ by faith. I solemnly respect and reverence God's warning about coming judgment, etc.; but it is not a matter of affection. God's purposes about Jerusalem, Babylon, etc., of which prophecy speaks, are most important and instructive to the mind; but the affections are not drawn out by knowing about the doom of Babylon, and Antichrist. I love Christ; therefore I long to see Him. But prophecies of coming judgment do not connect the spirit and heart with the Person of the Lord Jesus.

360 Then we have this warning: "Hold that fast which thou hast, that no man take thy crown." Oh! may the Lord give us to keep His word, and to be looking for Him as a present thing. If the devil could take away the hope of the Lord's coming as a present thing, this would be taking away our hope and crown. No man or devil can take away anything from us, if we have but that clear sense of faith which connects us with the coming of the Lord Jesus Christ as a present thing. To lose this is to lose spiritual power; and anything that robs us of spiritual power in our association with Christ, is to rob us of present blessing, and of that which is the path towards our crown. And, beloved brethren, we are now going through every kind of thing that is likely to rob us of our crown - everything which puts faith in a coming Jesus to the test, and calls it in question.

In the case of the ten virgins, they all slumbered and slept; the wise were as fast asleep as the foolish, and at midnight, when the cry was made, "Behold, the Bridegroom cometh!" they all rose and trimmed their lamps. There was no difference in this respect; but the one had the oil of the Spirit, the other not; and between the cry going forth and the actual coming of the Bridegroom, there was plenty of time for the lamps to be going out if not supplied with oil; and hence the manifest difference between the virgins was in the supply of oil which they had. If the first thought in the hearts of the foolish virgins had been the Bridegroom Himself, they would have been thinking of the light that He would want when He came; but they were occupied with other things, satisfied with merely keeping company with the virgins. The dress, and the lamps without the oil, would suffice to place them among the company; but alas! without the oil they could not keep their lamps burning for their Lord till He came. Still, there were those who were fitted to receive Him, "and when the Bridegroom came, they that were ready went in with him to the wedding, and the door was shut." And so it is with us. The cry has gone forth, and between this and His actual coming the Lord is testing us whether our hearts are set upon Him or not.

We have now only time left to consider the promise: "Him that overcometh will I make a pillar in the temple of my God," etc. Here we see how definitely all the promises are connected with the time of glory - the "new Jerusalem" - here the heart is lifted up into its own proper dwelling-place. Are we taking the position of heavenly dwellers while walking this earth? Remark in how thorough a manner the saints are connected with the heavenly Jerusalem, the eternal dwelling-place of him that overcometh. He shall be in God's temple, in contrast with the synagogue of Satan, in the full enjoyment of the things of God (every purpose of His love fully brought out). "Him will I make a pillar." He who was a faithful but weak one in the earth, when the professing church was great but not fulfilling the purpose of God as the "pillar and ground of the truth," shall then be the very pillar of strength, and that the very strength of God, because there had been firmness against the power of seduction.

361 It is always "my God." Throughout Christ keeps up this connection with Himself. He was once in appearance the weak one on the earth; He says, "I have been rejected and you have taken the place of rejection with Me, and I know you have been faithful to Me; I go to My Father and your Father, to My God and your God." He is the patient One who waits the Father's time for the glory which is due to Him, and we have part in His patience.

"I will write upon him the name of my God," the way in which Christ as a man knows God: "You shall have that name publicly set upon you, as you have not denied My name down here - ' the city of my God,' waited for in faith; this is your place." Abraham looked for a city, whose builder and maker was God. It was a heavenly city they wanted for themselves on the earth, even when the flesh had built one here. This heavenly citizenship shall then be stamped upon the faithful, in the city of the God of our Lord Jesus Christ, the stranger on the earth. If men are looking for an ecclesiastical stability, a present establishment of things, they can have it now; but then it is not according to God's word: if content to walk simply with Christ now, waiting until God owns a city as His ("the city of my God"), they shall have it then: it comes down out of heaven from God. When Charles II was away from his country, those who were attached to his person felt themselves strangers in the land while their master was absent. And so it is with the Christian now; he belongs to Christ; he is a child of the day, waiting for Christ and the day of His appearing.

"My new name." It is not the old name of Messiah, but His wondrous new name, taken as the result of a heavenly redemption. We shall have what is stable then, though we have it not now in one sense.

362 May the Lord give us to know what it is to be really associated with Christ Himself, and to know this blessed thought of God about us, "that in the ages to come he might shew the exceeding riches of his grace," etc. He has associated us with the object of all His infinite delight - His eternal delight; for we are members of His body, of His flesh, and of His bones, and therefore have the privilege and portion of Jesus Himself. May God keep our hearts untainted by this present evil world and in freshness of affection to Himself. This can only be by keeping in communion with Christ Himself. To know our portion in Him, to know the value of His name, gives courage and strength to keep His word and not deny His name.

Seven Lectures on the Prophetical Addresses to the Seven Churches.

J. N. Darby.

(Delivered in London, 1852.)

<05042E> 362 {file section d.}

LECTURE 7

I had thought and hoped to have closed our consideration of this portion of scripture last evening; but I am not sorry now that time then forbade it, as I feel very strongly the importance of this last address to Laodicea. And it will give me the opportunity of taking up more generally what we have been going through in connection with the testimony of the word of God to the coming of the Lord Jesus Christ. We see in this address to the church of Laodicea, that it is threatened with final and complete judgment, without any possibility of escape whatever. It is not indeed that it has yet arrived at the full consummation of evil; for if it had, where would be the use of warning it? This church of Laodicea, as all the other six churches before, is addressed as having the character of the church of God (that is, as holding before God the position of acknowledged testimony of Him for the world); and as such it is threatened with rejection. This is important in connection with other parts of scripture. It is not the history of that which has been accomplished, but the warning and threat of that which is coming. Hence its character is prophetical. And as the whole book of Revelation is judgment, so likewise, in these addresses to the churches, we get the judgment of the professing church, standing under God's eye, as holding this position. And I would here recall to your memory what I have said before, and what it is important to remember, that what is before us in all these churches is not the work of God's grace in itself; for these addresses to the churches would have no place if it were - nor yet Christ the Head of the body, as the source of grace to the members - nor yet is it the work of the Spirit of God, as that of course is never the subject of judgment; as also the grace which flows down from the Head to the members can never fail. This can never be the subject either of warnings or threatenings. It is the condition and state of the church which is here shewn forth, as holding the place of responsibility under the eye of God, and the consequent dealings of Christ with it, in the expectation of fruit.

363 Further, these addresses are not to individuals, but to churches; still there is a great deal to be gathered from these addresses by individuals who have an ear, through the instruction of the Holy Ghost: I trust that we even now have gathered a little of such instruction. The promises also are to individuals, "to him that overcometh" in the midst of evil circumstances, but the dealing is with the body.

It is not then the supply of the Spirit of grace from the Head, nor yet the directions through the Spirit of the Father's love dealing with the children within, because that supposes the church to be in an accepted and healthy state, and gives them directions suited to that state, and answering to the purpose for which it was called into church position. In Laodicea there is that which cannot apply to individuals; you may give warning to individuals in the church of God, "while the simple pass on and are punished." But this is not mere warning; excision is announced, and that can never apply to a saint of God. "Because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth." It is the excision of the external professing body, which bears the name of the church, as such. This leads us to see the important truth of the responsibility of the professing church of God on the earth; therefore it is I am so glad of this opportunity of going over again the general principles connected with this.

"Unto the angel of the church of the Laodiceans write, These things, saith the Amen, the faithful and true witness, the beginning of the creation of God." The character of Christ given here is remarkable. In the last three churches we have seen that Christ leaves, so to speak, the characteristics given of Him in chapter I (that is, He is not presented in any part of the character that He takes in chapter 1); but we find a new special revelation of Himself according to the circumstances of the church addressed. It is not the same traits of character given of Him as those John had seen in the vision; it does not connect itself thus with the things "seen," but with "the things that are," in a new and distinct condition from that in which they had stood in their original relationship with Christ; and therefore, a fresh revelation of Christ is made for the need and occasion of the church.

364 In Philadelphia, Christ was not known in the same character in which He was known in Thyatira, as "Son over his own house," but fresh traits of His character were to be seized by the church for its particular need. From the same period of time, and even before, that is, from the time of the complete corruption of its original standing, the coming of the Lord is held out to the church. The saint could no longer occupy himself with the hope of the restoration of the church as a professing whole, and therefore the coming of the Lord is placed before it as its only resource, that the faithful remnant might look out for Him, finding in Christ that which they could lean upon and trust in, when the outward ground was slipping from under their feet. Those who had special faith in Jesus could not float on with the common stream of the thoughts of the church; for if they did, they would find themselves with Jezebel, or with Sardis, having a name to live and yet dead. Faith has need to be sustained in a peculiar manner, in order to keep me from the seductions of the "synagogue of Satan." Common grace will do when the church itself is in its place, but uncommon grace is needed to sustain the faithful when the church is not keeping its place. If Jezebel be there, I cannot go on with common faith; Christ and falsehood cannot go on together. If it be a name to live, being dead, I must have something special to sustain the life in me. Therefore, whether it be Jezebel seducing,* or Babylon corrupting, or Laodicea going to be spued out, I could not go on content with the moral state of things. Therefore I should need special grace suited to it, discerned by spiritual-mindedness alone, not being the natural relationship between Christ and the church as such. Of course we at all times need the sustaining grace of God, we cannot get on without it, as everyone knows; I need it - you need it - we all need it. But when that which bears the name of the church of God is nigh unto cursing, is going to be spued out, then a double measure and peculiar character of grace is needed to sustain the faithful ones in the narrow and often lonely path in which they will be called to walk. And mark here, when they had got into the Philadelphian state of things, with its little strength, and keeping Christ's word, and not denying His name, the coming of the Lord is brought in for the comfort of the faithful ones; and then the subject is dropped.

{*Jezebel is the source of mischief within; Babylon corrupts the world; Laodicea is itself cast out as worthless.}

365 Now here, though the professing church still subsists in form, yet it is utterly rejected, and it is unconditionally declared that Christ will spue it out of His mouth. The judgment is not accomplished, but it is certain and assumed as such. And the reason why the coming of the Lord is dropped after Philadelphia is, that, the whole thing being morally gone and the subject of judgment, the Lord presents Himself as outside in Laodicea, "Behold, I stand at the door and knock." If there are still saints within, the testimony to them is as from without the scene of which they make a part. In Philadelphia, all dealing with the saints as maintaining them in a place of testimony is closed; for the professing church had then become either Jezebel in corruption, or Sardis in death, so that it should be judged as the world; and the remnant had the testimony as keeping the word of Christ's patience, and are comforted by the assurance that Christ will come quickly. Now they were to be content with the assurance that then the synagogue of Satan would know that Christ had loved them.

In the church of Philadelphia, the character of Christ's coming was put in its true and proper place. Looked at by the church, Christ's coming is for itself. Christ says, "It is for you I am coming," and the church's hope is to see Himself. It is "you" and "myself," He says, that must be together, constituting the proper church character of hope and accomplished joy. Hence in chapter 22, after the Lord has gone through the whole prophecy, He says, "I, Jesus, have sent mine angel to testify unto you these things, in the churches" - "I am the bright and morning star"; and the presentation of Himself awakens the cry to Him to come. He does not say, when warning men, "Behold, I come quickly." The Spirit and the bride say, "Come," and then, in heart-assuring reply, He says, "Surely, I come quickly"; to which the church responds, "Even so, come, Lord Jesus." Thus it is very evident that the coming of the Lord to take the church unto Himself, must be something entirely between Himself and the church alone. But it will not be so with the remnant of Israel, for them the execution of the judgment will be needed, in order to their taking their place in the earth. In fact, the Lord's coming to the earth itself must be attended with the execution of judgment, gathering out of His "kingdom all things that offend, and them which do iniquity." And it is evident that the deliverance of the remnant of Israel connects the coming of the Lord with the execution of judgment upon what despises Him before Israel can possibly get their blessing. And this accounts for the strong cry of vengeance we find throughout the Psalms; take Psalm 94 for instance, "O Lord God, to whom vengeance belongeth, shew thyself." Now we do not want vengeance in order to be with Christ in blessing. God has given us grace as our portion in every way, and we have to deal entirely with grace. I am not looking for the Lord to come and avenge me on my enemies, for I am expecting to be caught up to meet Him in the air. And, that it may be clearly understood, I would again remark, that throughout the whole Scriptures this cry, in connection with the Lord's coming to the earth, is the language of the remnant of Israel, and not the language of the church of God.

366 Take Psalm 68: 23, "that thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same." These are not the thoughts that occupy my soul in the contemplation of meeting Jesus in the air. If, through grace, I have bowed to the grace of the Lamb, then I have no connection whatever with that which will come under the wrath of the Lamb. It is Himself that I am expecting for the sake of what is in Himself apart from anything else. So also in the description of the future Jewish times of blessing in Isaiah 60: 12, "The nation and kingdom that will not serve thee shall perish"; while of the New Jerusalem it is said, "The leaves of the tree shall be for the healing of the nations." Israel is the scene of God's righteous judgments; the church is the scene of God's sovereign grace; and it never gets out of this. For the church, as such, never calls for vengeance; it will see the righteousness of the vengeance when God shall avenge the blood of those who have suffered, and rejoice that corruption is destroyed; but its own portion is to be with Christ. The earth will be delivered through judgment; but our portion is to meet the Lord in the air, and to be for ever with Him.

367 The church of Philadelphia having its proper portion, the coming of the Lord, the subject of this blessed hope closes. In Laodicea, therefore, there is nothing about the coming of the Lord, although it remains true of course, but still it is not put before it. It is another thing which is in hand; and here the prophet character comes in, because the Lord is here speaking of that which was about to happen in judgment. He is going to judge the church itself. It is always the professing church He speaks of (we must remember), that which takes the place of the church of God, as the testimony for God in the world. And mark now the peculiar character Christ takes here; if the church, this vessel of testimony for God, this witness, is set aside by the Lord in disgust, then the Lord comes in Himself as the "Amen, the faithful and true witness," not so much in the dignity of His Person, as shewn in Revelation 1, but as the faithful and true witness - "the beginning of the creation of God," as going to take the place of that which had so entirely failed as God's witness on the earth.

In James we see the purpose of God is, "that we [the church] should be a kind of firstfruits of his creatures," and the church will have that place in the fulness of restored creation. But even now the church is called to have its own peculiar place, as having the firstfruits of the Spirit; but looked at as in a position of testimony, the church has utterly failed, not holding, in the power of the Holy Ghost, this place of firstfruits of His creatures. For what are the fruits which mark that power? Are they not "love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance"? Do you see them in the professing church? No; and therefore it is, we say, that the professing church has failed to be this "kind of firstfruits of God's creatures"; for the professing church does not hold a place above the present state of creation or the world around it. Were a man to come to London from China, would he see these fruits of the Spirit in the professing church? or would he find the same covetousness, the same love of the world here in every way as in his own country? "O," he might say, "I could do all this in China. What Christians are doing in London (and true Christians too), I can do throughout China; though there may be a better and more refined way of carrying them out in London than in China." But in China there are the same results; for what professed Christians are doing in London is also done in China, though it may be not so comfortably carried out as to the flesh, but quite as thoroughly as to the heart.

368 I do not believe that the professing church is yet fully ripened up into the final condition of Laodicea; if it were, there would be no use in warning it. God is holding the bridle, and does not yet allow the evil to be so fully developed. It was just as true in principle in Ephesus, the moment the church departed from her first love; but we do not find it developed till the Laodicean state, when Christ spues the whole thing out of His mouth. And remember it is the professing church that is thus spued out, and not the church of the living God, the body and bride of Christ. Nor is this excision a mere removal of the candlestick; for when it cannot be said of the professing church, "Ye are not of the world, as I am not of the world," then, instead of its being the object of Christ's delight, it becomes (terrible to say) a disgust to Him: "I will spue thee out of my mouth."

Nothing can be more solemn than the position the professing church will arrive at, to call forth such a statement on the part of the Lord. We find also in this another remarkable testimony to the successional character of these churches. In its general character, notwithstanding the special working of grace in detail, the professing church gets worse and worse, till it comes to that condition that it has to be spued out of Christ's mouth; and then "a door is opened in heaven," and John is caught up there; Rev. 4. Then the judgment of the world commences, and the introduction of the Only Begotten to His earthly inheritance.

God has done with the church as a testimony, the moment Laodicea is spued out. And when the church has come to this entire state of failure, then Christ supplants it as the "faithful and true witness" of God. What the church should have done, Christ presents Himself as doing. Christ is the Great Amen of all God's promises; the church should have shewn how all the promises of God were Yea and Amen in Christ Jesus; but the church has not been able to do this; it has failed to put its amen to God's promises.

Amen means "firm verity and truth." (See Isaiah 7: 9.) "If ye will not believe, surely ye shall not be established," that is, "if you wilt not believe [or amen, for it is the same word], ye shall not be established [amened]." The meaning is, if you will not confirm my promises, you shall not be confirmed. Of course there is not a thought of the possibility of God's failing in His purposes in Christ, and therefore the church, the body of Christ, will be in glory with its Head: but if it is a question of testimony on the earth, then truly the church has not practically put its amen to the promises of God in Christ. For the church was called to manifest the power of its heavenly calling while walking on the earth; but it has not in its walk given the answer to that which God has affirmed. For we do not see the church giving the heavenly witness through the Holy Ghost, answering to the Lord Jesus Christ sitting at the right hand of God; and, therefore, as God cannot leave Himself without a witness, Christ immediately presents Himself as the "Amen, the faithful and true witness," the Person who is going to seal up all the promises and prophecies, the One who puts the great amen to everything as the "faithful and true witness, the beginning of the creation of God." The professing church has failed; it contains within its pale a great mass of people that were never converted, bearing the name of Christ without possessing the life of Christ. But the failure commenced with the true church; it was through them that corruption crept in; "they left their first love," and then, consequently, the world came in; as God says, "I looked in the place of righteousness, and behold, iniquity was there." As is often said, "the corruption of the best thing is the worst of corruptions"; so there is really nothing on the face of the whole earth so diametrically opposed to God, as professing Christianity.

369 "The beginning of the creation of God." Christ comes in here as the blessed witness that God will yet set up creation according to His own will, Christ Himself being the chief and centre of it all. (See Proverbs 8.) It is not the promise of Christ coming to take the church to Himself, as to Philadelphia, but Christ Himself taking the place of full and perfect testimony for God, and as the accomplisher of all God's promises, of which the church should have been the manifestation. In this character, Christ, as it were, supplants the church in the manifestation of the purposes and promises of God, which cannot fail. If the church be irrevocably gone, the witness remains, and that will be the stay of the faithful. Here it is that faith is sustained, even where evil is rising up like a flood; here is solid ground that nothing can touch, the strength on which the soul can stay supposing the church to be gone, for the stay of every soul is trusting in Him.

370 I would now refer to the general testimony in the word of God, as to the complete failure and consequent setting aside of that which ought to have borne testimony to Him, so that the honour, the power, and the glory shall redound to Christ and Christ alone. Man, as man, failed in that which was committed to him, and then we see Christ, the true Man, set up in the purposes of God; Psalm 8. The declaration of God is, that there will be the entire setting aside of all that has borne the name, title, and authority of God in the earth.

Take power, for instance, which was ordained of God to be in the hands of man, and who was thus in a certain sense the representative of God; so that, as Christians, we ought to own the powers that be, and submit to them as "ordained of God." "They were called gods unto whom the word of God came." "But they shall die like men, and fall like one of the princes." Now when God judges among the gods, what does this shew? They have utterly failed - it is the immediate judgment of God which is executed. As to power then in the hands of man, the little stone, cut out without hands, smites the image of Gentile power, which becomes as chaff of the summer threshing-floor, and the wind carries it away, and no more place is found for it. Christ then, according to the purpose of God, takes the full power of the kingdom.

Mark what patience God is exercising during the progress of evil denoted in this image of Daniel. There are three distinct characters of the abuse of power in Babylon, seen in the three successional steps of evil - idolatry, profaneness, and self-exalting apostasy. First, there was idolatry in Nebuchadnezzar setting up the statue of gold in the plains of Dura; setting up idolatry to have unity in a common religious influence. Secondly, profaneness in Belshazzar, who brings out the vessels of God's captive temple. Thirdly, apostasy in Darius, who set himself up to be God. God has long patience with all this, till at last, when power is headed up in positive and open rebellion against Christ, then God, rising up in the power of the stone cut without hands, dashes the whole thing to pieces, like a potter's vessel. Then the stone becomes a great mountain, filling the whole earth. Thus we see that the power that was at first given to man to be used for the glory of God, becoming corrupt in man's hand, is at the end used against God. And here Gentile power ceases in order to make way for Christ the great vessel of power and honour to God.

371 Take Israel under the law. Not only do they fail, fall on the stone and are broken, but the evil spirit of idolatry which had gone out of them, will take to himself seven other spirits more wicked than himself, and entering in subjects them to this perfection of wickedness, and their last state will be worse than the first. That is, they will go on ripening in evil, till at last, when they openly join in idolatry and apostate wickedness, God will give them up as a nation, though a remnant will be spared. There is the same failure in the house of David.

As regards the church of God, there is much more difficulty in believing that there will be the utter and final rejection of it, although of course it is only of the professing church that this will be true. It is a solemn truth, when evil comes in at the beginning, that it goes on increasing and ripening until judgment comes; and mark, also, that judgment is not executed upon it until it is fully ripe - "The iniquity of the Amorites is not yet full." This principle is fully and plainly set forth in the parable of the tares. The tares were sown at the beginning, but were not to be rooted up at once. Both the tares and the wheat were to grow together until the harvest. Thus the Lord declares positively that the mischief came in at the beginning, and would go on ripening till the execution of judgment. It is not a question of individuals, or whether the wheat will be all gathered into the garner (that of course it will be), but that the public testimony is spoiled. The crop was spoiled in the field; and that could not be remedied by man, for, looked at as a crop in the field, man is not competent to remedy it, for man is not competent to judge it. Besides, our business is grace and not the rooting up of tares.

Take 2 Thessalonians: the mystery of iniquity was working in the days of the apostles, but something hindered its full manifestation. And the very same iniquity is still working, even in this our day, "only he who now letteth will let until he be taken out of the way"; but the evil will still continue working until open and apostate rebellion will terminate in the full execution of judgment.

372 Take the Book of Revelation. Without entering into the detail, there is a broad, plain evident testimony to what would be the end of the whole dispensation: "I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet," Rev. 16: 13. Persons may discuss what these frogs may be, but one thing is quite clear, that they are some power of evil going forth to the kings of the earth to gather them to the battle of that great day of God Almighty, to fight against God. Thus things are ripening up to the fullest manifestation of evil; and when iniquity has arrived at the full, then a great voice from the throne will say, "It is done," and judgment then immediately follows. We get something that comes more home to ourselves, although it is applied to the professing church directly.

Before the introduction of that perfect state of good connected with the power and reign of Christ, we see all the different threads of evil drawing together for one common judgment.

Man, in his character of open rebellion, setting up to be God Himself, must be judged.

Then Israel is in association with the apostate power, returning to idolatry, from which Abraham their father had been called out; identifying themselves with the apostate Gentiles, and saying, "We will have no king but Caesar." Therefore, having by their sins sold themselves to Caesar, they must go back to Caesar again, and associate in evil with the Gentiles, and finally be judged with them, while an election inherits the blessing. As to the Jewish nation itself, we read in Isaiah 66 of its thorough departure - "eating swine's flesh."

Then there is the Babylonish corruption of Christianity; for the character of Babylon is that of idolatrous corruption, and it will be destroyed in the same way. All the evil will then be arrived at its height. The woman that rides the scarlet-coloured beast, the mother of harlots, the full results of Jezebel's seduction; the beast, which is power; the false prophet; man in rebellion; Christianity in apostasy; the word of God set aside; the law departed from; grace despised: all these varied forms of evil are found drawing together and coalescing, and will be in the end the one common object of judgment (the evil being thus altogether set aside that there may be nothing left but good).

373 Is the professing church exempt from all this judgment? Certainly not. Although the wheat will all be safely gathered into the garner, yet, if we take the word of God as our guide, we cannot for one moment suppose that the professing church can be exempt from this general judgment. Take Jude, who in writing to the saints, says, it was needful that he should exhort them to contend earnestly for the faith which was once delivered to them; and why? Because "there are certain men crept in unawares; ungodly men, turning the grace of God into lasciviousness, and denying the only Lord God and our Lord Jesus Christ." "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds." But where were these false brethren found? In the church of God, as Jude says, "These are spots in your feasts of charity when they feast with you." They were not found among the Jews, nor yet among the heathen, but in the church of God, corrupting it, "feeding themselves without fear." God has most graciously allowed that there should be a distinct manifestation of every spring and form of evil that could ever possibly arise before the canon of Scripture was closed; that we might have the judgment of the written word of God on every evil as it arises. And without this we should not be able to detect the exceeding subtlety of the mystery of iniquity which is still working on, but, having the written word as our guide, as God's children we are called on to judge everything by that alone. Again in 2 Timothy 3, "In the last days perilous times shall come, for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers," etc., their false piety being made manifest by being "lovers of pleasure more than lovers of God," and also "having a form of godliness, but denying the power thereof." And mark that it is not mere Judaism that is meant here, although the spirit of Judaism be at work. And it is also added, "that evil men and seducers shall wax worse and worse, deceiving and being deceived." Then the apostle (having taken up the varied characteristics of those false brethren who "have crept in unawares," which characteristics also serve as a guide to us) winds up the whole by saying to Timothy, "But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them, and that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus"; for "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works." Thus we learn, in Paul's instructions to Timothy, that the only sure and safe standing-place of the man of God, in this day of increasing iniquity, is the holy Scriptures; and that, in the plain godly use of them, as he and his mother and grandmother, pious women, had studied them - the very same holy Scriptures he had read from his youth. It is not authority or power (not even the power of the Spirit of God) that the saint can trust to for guidance, apart from the simple written word of God.

374 We learn, then, from these scriptures to which we have been referring, that the immediate occasion, object, and inner spring of all the terrible judgment which is coming, is the professing church itself. It ought to have been God's witness on the earth, Christ's epistle known and read of all men; but, having become corrupt, it is this professing church that primarily and definitely brings down the wrath of God. Oh! beloved friends, there cannot be a more solemn subject than this, that not only will Israel and the beast fall under judgment, but, according to God's own word, the professing church will come under the same condemnation. I apply the word 'church' here to Christendom, that which professes to bear the name of Christ. There is the same testimony in John's epistle, "Even now are there many Antichrists." I have no doubt but that the Antichrist will arise among the Jews, and he will be a full manifestation of that spirit of Antichrist which even now denies the Father and the Son, and also denies that Jesus is the Christ. It is indeed most fearful to think of that apostasy bearing a religious character as it does; that which characterises the many Antichrists is the denial of Christian truth, and though there will be a full apostasy, still it will be an apostasy from the doctrines of Christianity. How soon did the spirit of it come in! how very soon was there cause to say, that "all men seek their own, and not the things of Jesus Christ!" May the Lord graciously open the eyes of His saints, to see the tone and real character of these last evil days, and to remember, that though He has had long patience while He is gathering out souls for salvation, and in this sense to "account that the long-suffering of our Lord is salvation" - that His judgment, though delayed is not changed; for the word is gone forth out of His mouth, and the only remedy for the present evil is in judgment.

375 From the very beginning we see the principles of corruption coming in. The testimony for God failed. The tares were sown, thus the crop was spoiled in the field; the mystery of iniquity was working. In the address to Laodicea we find the Lord shewing the evil principles which came in at the beginning producing the double character found in Laodicea. The object for which the seed had been sown in the field was spoiled. Instead of being witness for God, the church says, "I am rich and increased in goods, and have need of nothing." Thus we find there are two points of special importance as characterising this church of Laodicea - great pretension to spiritual riches in itself, and neither hot nor cold as regards Christ. First, there is great pretension to spiritual riches; but then as to life, they had the form of it, but not the power - "thou art neither cold nor hot." It is not positive hatred to Christ, but it is not positive zeal for Christ. It is the church going on in outward comfort and worldliness, and at the same time making great pretensions to spiritual riches, which is a sure sign of poverty; for, whenever we see such great profession to possess within itself the riches of God, we shall be sure to find poverty. And why? Because those riches can only be found in Christ. When the church says, "I am rich and increased in goods [making itself the vessel of grace instead of Christ] and have need of nothing," it boasts of riches within itself. Thus in so doing, it neither puts its "amen" to the promises of God in Christ Jesus, nor is it the true and faithful witness for God. The church ceases to be this, directly it looks away from Christ as the only source; and when it takes itself to be the vessel of riches, it then necessarily becomes a false witness instead of a true one. For the moment I say the church is all this or that, or the church is what I am looking at and not Christ, the eye is completely taken off Christ to the church; I am looking to IT instead of to Him, however much I may pretend to honour Him. The faithfulness of God is not the question here, but our failure. This is of the last importance as guarding against deception.

In Philadelphia they were not possessing all that they were endowed with in Christ: they had but a little strength, and all that the Lord could say of them was, that they had kept His word, and had not denied His name. While there was felt poverty in the church, Christ was delighting in them, and could say, I am for you, and I am coming for you. "I will make them of the synagogue of Satan to know that I have loved thee." But directly there is the pretension to riches in itself, when the church is taking riches and accrediting itself with them, instead of Christ's delighting in it, there is an expression of positive disgust - "I will spue thee out of my mouth." And if we look at the professing church at the present day, we shall see how it is getting into this state, rich in itself. When I find but very little strength, while the word is kept and His name not denied, then I can say, "Cheer up; the Lord is coming soon." For acknowledging I am poor and have but little strength is not necessarily unbelief in Christ; it is not necessarily denying what we have in Him for our use when we lean upon Him for strength because we have none. It is the body drawing the fulness from the Head. But when I find in a church this thought of fulness and riches in itself, then I say, You are going on towards Laodicea, whose end is to be spued out of Christ's mouth. The church of Laodicea having the thought of fulness and riches within herself, was perfectly ignorant of her state before God - "Because thou sayest, I am rich and increased with goods, and have need of nothing, and knowest not that thou art wretched and miserable and poor and blind and naked." Therefore, says the Lord, "I counsel thee to buy of me gold tried in the fire, that thou mayest be rich, and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see."

376 The church was not looking to the Lord for these, and, therefore, was wanting in every one of them. Gold is divine righteousness - the great contrast to human righteousness - and is that which characterises the standing and riches and foundation of the saints. "The white raiment" is the works of the saints, which are the fruits of believing in divine righteousness. They are consequent upon the possession of divine righteousness. Human righteousness is quite a distinct thing from the righteousness of saints; for the righteousness of saints flows from hearts set at liberty by divine righteousness If we look at the Fakir in India, or the Dervish in Turkey; we find plenty of works, but never anything that is founded on redemption. The works of the Spirit flow out from the Spirit which has been the seal of divine righteousness to the soul; these saintly works are the fruits of the Holy Ghost in us. Here, then, is the "white raiment," which those at Laodicea were lacking. Therefore, they had not got even the righteousness of saints, for, being without divine righteousness, they could have no practical spiritual righteousness, no saintly works; as it is said that the "fine linen is the righteousness of the saints." They were also wanting in "eye-salve"; for they were as blind as nature could be to the things of God, and without spiritual discernment in anything, and yet they were saying, "We see": therefore their sin remained. Thus, having neither divine righteousness nor the consequent fruits of the Spirit, and still remaining in the blindness of nature, Laodicea wanted everything. There was abundance of pretension, while all that was real before God was wanting, and all that was fictitious was there.

377 But the Lord does not yet give up all dealing with them; but here in Laodicea the Lord takes an outside character; for when the nominal church has got practically into a Jewish position, then the Lord takes His stand outside, and calls to individual souls that are within: "Behold, I stand at the door and knock, if any man hear my voice." The Lord desires to gain attention; He wants to be admitted. He warns the church of what is coming upon it - of positive judgment; but until that judgment is executed, He goes on necessarily in the exercise of His own blessed grace. But its objects are individual, for the church is given up. "If any man will open the door, I will come in to him, and I will sup with him, and he with me"; he will have his portion at my table. "To him that overcometh will I grant to sit with me on my throne."

Now, mark, this is apparently a great promise; but to me it seems the very least, as it is merely a place in the heavenly glory. They are told of no special association with Christ, such as we find in the promise to Pergamos, or even to the faithful in Sardis or in Thyatira. Nor is any thought of individual nearness, exclusively the portion of the bride, revealed as a motive. Reigning with Christ is merely the public display of reward and glory, which is a very different thing from the secret intimacy of the "hidden manna," and the "white stone." The knock was heard, and through grace obeyed; and they go up to heavenly glory. They have overcome, and, therefore, surely they must have their reward, "to sit with me on my throne." These also have their part in the "first resurrection," and, as such, they reign with Christ. But as much might be said of the two witnesses. They went up, and their enemies beheld them." They sit on thrones; they have their reward, but the reward just amounts to the fact, that they have got their place in the glory. But there is not the same intimacy, there is not the special delight, there is not the Philadelphian joy of Christ having the church for the sake of herself, and the church having Christ for the sake of Himself. Still they get their place in the glory.

378 The solemn testimony of the Lord is, that the professing church is to be spued out of His mouth; and this ought to come home with more sorrow in our hearts than the judgment of the world, having a much more terrible character to the heart than the judgment of Antichrist himself, because it is something that disgusts Christ - that is nauseous to Him - from its having had a kind of outward connection with Himself. And hence the importance of this, if we think of that in the midst of which we are. And in speaking of the professing church in the day in which we live, I mean what is commonly called Christendom, bearing the name of Christ, but in works denying Him. We find Christ's heart, thoughts, and nature, utterly rejecting that as disgusting which had been professing to be standing in connection with Himself.

There will be at the close much more connection between Judaism and nominal Christianity than people generally suppose. The lamb with two horns, the false prophet of Revelation, assuming the character of the Messiah, will play into the hands of the Roman emperor. From the very beginning the corruption in the church has had this double character, of idolatry, worshipping of angels, etc., and Judaism. Take the Colossians: "Beware lest any man spoil you through philosophy and vain deceit," or "judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days"; and again, "Let no man beguile you of your reward in a voluntary humility and worshipping of angels." Then take the Galatians: by Jewish suggestion they were observing days, months, times, and years. The tendency has ever been to mix up Christianity with Judaism; and when Judaism is set aside by God, it is nothing better than heathenism. (See Galatians 4: 8-10.) Carnal religion, the Gentilism of worshipping angels, philosophy and vain deceit, on the one hand, and the Judaism of keeping days, months, and years, on the other, had entered the church at the first, and were the occasion of Paul's warning against the going back to the beggarly elements, and that Jewish bondage from which they had been set free.

379 As he says, "After that ye have known God, how turn ye again to the weak and beggarly elements whereby ye desire to be in bondage?" God had taken up the flesh in Israel, to prove that there was nothing good in it; He had allowed the Jew to follow the tendency of man's religion, in giving them the law, and ordinances, and sumptuous apparel, and gorgeous buildings, with the sound of trumpets and the like. But now Christ is come; and He is "the end of the law for righteousness," by which the Galatians were delivered from all their heathen ignorance and false gods. But then they go back, and, by embracing Judaism, they really got back again, as if still alive in flesh's life, in this world, into the old heathenism, the spirit of which is the religion of the flesh. As figures, God may have used these things to try man till the promised Seed was come. But now it has its own character, as before in heathenism, without God in any way - the righteousness of the flesh, which will take up with anything which will give a form of fair covering. Therefore the tide of corruption which set in at the beginning - this turning back to beggarly elements-religiousness in the flesh, that will settle itself in ordinances, seeking anything but eye-salve - will go on increasing till the end, being all one principle; and thus coalesce with what is formally Judaism, and Judaism with it in a full idolatrous character. The deception of the present day is Judaism; it is that which is satisfied with anything which takes the form without the power of godliness.

It is that principle of Babylonish idolatry which will ultimately govern through the beast. The spirit of infidelity will accept anything but the claim of the truth; it will accept Judaism as such, and it will accept the Babylonish system as such. And the consequence will be, that the unbelieving Jews will be seduced by the Babylonish power, taking the form of Judaism in the East, while in the West it will be open Babylonish idolatry. And most solemn it is to think that this world, through which we are walking, is to be the scene of all these things. And however much the professing church may now be the pride and boast of man, at the end it will as such be spued out of Christ's mouth, with every pretension even to the full power of the Holy Ghost, but with nothing that gives Christ His value, but attributing all the value to itself, accrediting itself with it.

380 May the Lord keep us in the Philadelphian condition - it may be with but very little strength - yet keeping the word of His patience, and in the sensible enjoyment of perfect association with Himself, who has set before us an open door, and will keep it open until He comes and takes us to Himself.

APPENDIX

The preceding notes of lectures, whose object was the practical edification of the saints of God, leave room for expressing with more precision what I believe to be the successive states of the church, to which the moral condition unfolded in each of the church respectively applies.

The reader of the "Lectures" will remember, that he is not to expect in any case to find the active energy of the Spirit of God which produces the blessing of the church, but the form or condition of the professing church after that energy has been in operation and man's responsibility comes into play. There may be a measure of blessing, or great culpability. But the energy of the Holy Ghost cannot be the object of judgment

The first church indeed shews the decline of the saints from the first condition of blessing, produced by the power of the Holy Ghost. This sufficiently indicates the epoch to which it refers, while it characterises, in a general way, the result for the whole professing church, as a system established by God in this world, as a light in the world (and as such the church is considered here); not in its safety as the true living body of Christ, according to the power of redemption secured by the unfailing power of Christ.

It had left its first love. This was the point which marked that man had failed under the blessing of God. If the church as seen in the world, did not return to do its first works, it would be removed. This was already its state in apostolic days, immediately after its first planting; for such is man. Responsibility under the gift of the Holy Ghost, failure, threat of removal if there was not a return to its first state - such is the word to Ephesus. She is called back to the work of the Holy Ghost, in practical result at the beginning. There was much that was yet good, among other things maintaining the bonds of natural relationship as moral ties, and the judgment of those pretending to authoritative teaching. But there was practical departure of heart from Christ.

381 This soon paved the way for putting the church into tribulation (for a limited time, however). The poor of the flock, the faithful ones, would be subject to injurious accusations from those professing to have established claims to be God's people, and persecution from without. This characterised the church. This state lasted from Nero to Diocletian.

After this, another state of things characterised the church. It had gone through persecution, and there had been faithful martyrs. The world, where its earthly dwelling was, had been its enemy. Now doctrines, or rather teaching, came in, which led it into association with the world - to commit fornication, and eat things sacrificed to idols; so, when he could not curse and destroy as an enemy, Balaam had not done with Israel; he counselled corruption as a friend. There were also doctrines that led to evil deeds, that sanctioned the breach of direct moral ties. Personal faithfulness was called from the midst of the evil. This went on from Constantine - was creeping in before, but now characterised the church, and continued to do so till it became an established system; and popery, as such, was the mother of children in the professing church.

Such is Thyatira. Jezebel is not simply a prophetess to seduce God's servants, as those who held the doctrine of Balaam; she is the mother of children. Those that associated with her would be in great tribulation - her children under utter judgment. Here already the call to hear is after separating the remnant. In the first three churches, it was still in connection with the whole body; and, further, all repenting and restoration of the body at large is dropped, and Christ's coming held out and the entire change of dispensation as the hope of the saints. This closes, I apprehend, the general prophetic history of the whole body at large.

We have next protestantism (I do not say the Reformation, as a work of God's active power in the Holy Ghost, but), the great public result among men in professing Christendom. Christ is seen therefore afresh with all in His hand for the church. As to the church itself, it has a name to live, but is dead. It is not Jezebel producing children of corruption, and whoredom, and idolatry; but there is no answer to what has been received and heard. It would be visited as the world in judgment at Christ's coming. (Compare 1 Thess. 5.) It may be remarked that the general characteristic states go down to the end, as Ephesus, Thyatira, Sardis, Philadelphia, and, of course, Laodicea, though some may begin late.

382 But all was not to be left in this state. There was not to be restoration of strength. If I may so speak, the seven Spirits and seven stars were useless in Christ's hand, if it was not to condemn. But there would be a company true to Christ, keeping His word, not denying His name, having only a little strength, but the door open before it. Christ's character, not His power, is put forward; and consistency, obedience, dependence, and owning Christ, are marked by the Holy Ghost as characterising those whom Christ would shew He had loved. They were comforted with the thought that He was coming quickly.

The result remained, apart from these despised ones - the result to the general professing body. It was not Jezebel-corruption, but lukewarmness, having a high idea of what it had, but without divine righteousness, without spiritual discernment, without the fruits of a spiritual character. It was spued out of Christ's mouth. Such was the end of the professing world as distinct from Jezebel. Thus the whole characteristic history of the professing church is given from the apostles' days, till it is utterly rejected, or judged by the judgment of God: a warning given already to Ephesus, but executed, after marvellous patience, in Jezebel and Laodicea, Christ then, as in His title in the address to Laodicea, taking the place of witness, which the church had not been able to maintain. The Lord give us now a true Philadelphian character.

Notes on the Apocalypse gleaned at lectures in Geneva, 1842.

J. N. Darby.

<05001F> 1 {file section a.}

Revelation 1

The first eight verses serve as an introduction to the whole book. It is profitable, and throws light on the Apocalypse itself, to examine the peculiar character of the book, and the manner in which Jesus reveals Himself in it. There is a special blessing attached to the reading of this book (chap. 1: 3; 22: 7). It is a practical thing. "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein."

Nothing is of more importance. The prophecies of the Old Testament strengthened the Jews in their relationship with God, and attached them to His government. Although God permits men to go their own way, led by their own passions, yet He never did, nor ever will, entirely give up the reins of government as to this world. This is what the Apocalypse shews us. All things work together for the glory of Jesus. We see in Hebrews 11: 7 the effects of prophecy on faith. The faith of Abel recognises the sacrifice; Enoch walks with God. The faith of Noah condemns the world; it was not limited to the recognition of the efficacy of the sacrifice and walking with God; but Noah was warned of God of things not seen as yet, and, separated in walk from the world by this warning, became heir of the righteousness which is by faith, and condemned the world. The world put to death Jesus the heir. The church, warned of God of what is about to come to pass, knows that man in rebellion against God has no title to the inheritance of the world. The church in its suffering state does not possess it.

Christ is presented to us in the Apocalypse as the heir of the world. The church, like Noah, condemns the world, of which she is co-heir with Christ.

God is not presented as Father in the Apocalypse; this gives the character of the book. When the glory of the inheritance in the saints (Eph. 1: 17, 18) is treated of, Christ is presented as Man; and God, as the God of our Lord Jesus Christ. In Ephesians 3: 14, where the communion of the Father and of the Son is in question, He is presented as the Father of our Lord Jesus Christ. In the Apocalypse, God is presented as the God who governs the world; whereas when it is the church that is in question, He is called Father. Moreover, in the Apocalypse, the subject is (not what relates to His connection with the church, but) the world, and its connection with God as Governor of the world.

2 In chapter 1 Christ is presented as man, but in glory. The communication is by an angel - not by the Spirit of revelation and of communion, making the church to enjoy the glory and fellowship with the Father and with the Son. There is a great difference between what is communicated to the church and what has the church for its subject. When the church is addressed as to what concerns herself, she is addressed according to the presence of the Spirit which puts her in communion with the Father and the Son as the church, as the family. God communicated to Abraham what concerned Sodom, so to the church what concerns the world.

Verse 1. A revelation is made to Jesus, and He communicates it to John by an angel.* It is prophecy, the testimony of Jesus (i.e., that which He gives Himself), and the word of God. The difference between the testimony of Jesus and the testimony to Jesus is of some importance in this book. It is often said that the Spirit of prophecy is the testimony of Jesus; so that those who should receive that alone, and have nothing more, have the testimony of Jesus, and the word of God. In this verse the learned agree to read, not the testimony of Jesus Christ, "and of all things that he saw," but "the testimony of Jesus Christ [viz.] all things that he saw"; that is to say, the visions in the Apocalypse themselves form the testimony. This prophecy is, first, the word of God; secondly, the testimony of Jesus Christ; thirdly, a vision - "all things he saw."

{*I speak only as to the mode of communication; the whole is of course inspired.}

Verse 3. "For the time is at hand." Those things are not fulfilled. The thought of the return of Jesus was so present that the disciples thought John would not die before His coming. John closed revelation.

Malachi closed the Old Testament by the promise of Elijah. From that time all is apocryphal. There is no new revelation or communications made that would constitute the proof of a recognised relationship. So the Apocalypse, which closes the New Testament revelation, announces the coming of Jesus, and all is apocryphal until the Lord comes to receive the church.*

{*Nevertheless, although God the Father makes no more communication to the church, according to the relation of the Head of the body with the members of that body in its unity, yet He leaves here communications of the judgment He forms of the state of things which have the name of the church in the world, whatever its position or state may be. The seven churches are taken as a sample of the various states on which He bears this judgment, and thus of warning to all.}

3 God does not, in the interval, give up His people; but He makes no more revelations. Therefore He says "the time is at hand." Thus the apostles speak of their time as being the last days. All the interval until the return of Jesus is the longsuffering of God towards the world. The church is to walk by faith, and by the revelation already given.

Verse 4. John addresses directly the seven churches.

The salutation agrees with the character of the book. God presents Himself as the Eternal, as the One who reigns and rules. The Spirit is presented in a manner exterior to the relations of God with the church, as a spirit of wisdom and of light. It is the Spirit in His attributes of power and of perfection, the accomplisher of the divine will in the world. Moreover, Jesus is not presented here as the Head of the church in heaven, but as the faithful Witness, as risen, and as Prince of the kings of the earth.

Verse 6. It is the church who receives the revelation and who answers, "Unto him that loved us, and washed us from our sins in his own blood, and made us to God and his Father kings and priests, to him be glory and dominion for ever and ever. Amen." The church cannot forget the love of which she has been the object; and she expresses her own relation to God in the scene which is about to be disclosed. Jesus is placed last (v. 4, 5) because He is one who communicates with the earth and whose of right it all is.

God is on the throne, the Spirit is before the throne, and Jesus is in connection with the earth. This is the object of the book. It is not the church which is here in the thoughts of God; she receives the communication of them. Jesus has, in spite of Satan, title to the inheritance of the world; and He lets the church into the knowledge of His counsels before the thing takes place. God communicates to Abraham what He is going to do to Sodom; and here, to the church, what He is going to do to the world, in order that the church may remain apart from all that system that leads to judgment.

4 Verse 7. "Behold, he cometh with clouds." This verse passes on to that which establishes His relation with the world the Jews included. That is the principal thought, the great subject of revelation here. The present dispensation is a dispensation of faith. The church has not seen Jesus risen; she has only seen the witnesses of His resurrection, and she must believe it on their testimony. "Blessed are they that have not seen, and yet have believed," John 20: 29. Such is the principle on which the believer walks in the present dispensation. "Every eye shall see him" (not those only who believe); that is the character of the coming dispensation.

Verse 8. God introduces Himself, after the manifestation of Jesus to every eye, to close the testimony by the revelation of Himself - the same that He had been in the beginning, and the Almighty God; which was, and is, and which is to come; unchanged through all the changes that had taken place. But the title of Alpha and Omega, and of the Eternal, which God takes here, is the same that is given to Jesus (chap. 21: 6), where the prophecy is closed. He is always the image of the invisible God, always God Himself manifested in the flesh; the One who is, who was, and who is to come; the Almighty. Also, in comparing 1 Timothy 6: 14, 16, with Revelation 19: 16, we see the title of King of kings and Lord of lords, which, in the first of these passages, is applied to Him "who dwelleth in the light to which no one can approach," and who shall shew Jesus, applied to Jesus in the second; and when Jesus is "shewn," He comes with the same titles which He bears who shews Him. The name of Almighty is that by which God reveals Himself to Abraham; Exodus 6: 3. At the end of the verse He reveals Himself as the one who will fulfil to the Jews the promises made to Abraham. The Almighty who had made these promises is the Eternal (that is to say Jehovah, the God of Israel.)

Verse 9. It is well to notice the position of John which is connected with the character of the book. He does not exactly present himself as a member of the body, though he is so, of course; but in his actual position, viz., where the delay of the coming of the Master places the faithful, that is, in tribulation. His actual position was like that of others in the tribulation of Christ as member of His kingdom, and like Him awaiting the moment when the accomplishment of the promises of the glory should take place - "in the tribulation, the kingdom, and the patience of Christ." Such is the position of the church, which becomes her while the king is hidden in God; John 21: 22. The word of God and the testimony of Jesus had placed him there, and the testimony of Jesus was peculiarly that of the kingdom. Again, observe here that the Lord's day is Sunday. The meaning is not the day of the Lord. Nor is there any doubt that the greater part of the visions apply to what precedes that coming day. The rest of the chapter shews us already the glory of Christ. Affection is inseparable from testimony to the glory of Jesus.

5 Verses 12, 13. When John turns to look at the Almighty, the Alpha and the Omega, he sees Jesus. He sees what characterised the Ancient of days. Daniel 7: 9, 13. In Daniel, the Son of man is led to the Ancient of days, and receives the dominion. In Revelation 1: 14, Jesus, the Son of man, has the character of the Ancient of days.

Jesus cannot present Himself as Man without the church and the Holy Ghost recognizing Him as God, Eternal, and Almighty, as the One who has dominion over the world. God gives us to understand His purposes concerning the world, and shews to us Jesus, who suffered, supremely exalted as Man. We see, when the Son of man is manifested in the glory (and so it was when sojourning here below), God Himself, the eternal God, as well as the man to whom all title to glory belongs. Jesus has the reward of having humbled and made Himself of no reputation for us. In Psalm 102 He says, "He weakened my strength in the way; He shortened my days." The answer is, "But thou art the same, and thy years shall have no end." John sees also the seven churches (things that are), and Christ in the midst of these churches, not as serving them. His garments descend to His feet; His girdle of gold is divine glory in judgment, not spiritually on oneself, but to be executed on others - judicial firmness. His head reveals the Ancient of days. His eyes were piercing like fire in judgment. Glory and majesty were discovered in Him, and He held the representatives of the seven churches in the right hand of His power.

Verse 16. He judges by the word of His mouth, a two-edged sword. Glory supreme shines in His face.

Verse 17. We do not find the spirit of adoption and confidence. It is man standing in the presence of the glory of Him who rules. Speaking in this character, He communicates the revelation of God to His servant John, the prophet of the church.

6 Verse 18. Jesus, the Man once dead but now alive again, conqueror of hell and of death, takes away fear from him who finds death in the presence of His divine glory.

Verse 19. We see here the division of the Apocalypse into three parts:

Firstly, The things seen, that is to say, the glory of Jesus such as we have seen it described.

Secondly, The things that are, or the seven churches

Thirdly, The things to come after them, or the prophecy; chapter 4: 1.

The order of the book presents thus the Person of Jesus, Son of man in glory; the Eternal God; the churches, and Jesus as a judge in the midst of them; and then revelations concerning the world. Jesus is revealed here, not as the Head of the church, but as judge and ruler in the churches; not as the olive tree which gives the oil, or as the Head that distributes gifts, but as the Head who makes use only of threatenings and of rewards; not as servant or advocate, or shepherd of the sheep; but in a long robe, in the dignity of a judge, and like one who comes to see what light the candlesticks give.

It is important to apprehend that the general object of this book is the revelation of the relations of God, as ruler, with the world, viewed as introducing into it Jesus as heir. It will be seen how much of difficulty this removes. The understanding of the book supposes a soul established in its relations with the Father, and with the Son to whom God will reveal His purposes towards the world, as God. It would be grievous and shameful for us not to be sufficiently of the family of God to feel interested in all His glory.

<05002F> Revelation 2, 3

I avoided in my lectures saying anything on the seven churches as not being strictly part of the prophecy. For the satisfaction of my readers I shall add thereon only a few thoughts. There were doubtless seven churches thus named; but they were selected in order to present the thoughts of God to the whole church. The number seven is expressive of something spiritually complete. The seven churches are "the things which are," and "the things which are" end with the history of the seven churches. "What was to happen after these" (chap. 1: 19) cannot be considered as belonging to the present time in the sense in which this expression refers to the position in which John found himself. The prophetic details were outside of that period. They were the things which were to happen after it; that is to say, the prophetic details of this book were not comprised in "the things which are" considered severally as the time present of the churches.

7 But the seven churches may be viewed under a twofold aspect. First, there were seven churches existing at that very time. But, then, the glory of Christ, judging in the midst of the churches, was certainly not confined to this; and the number seven guides our thoughts towards something which is complete. Are we then to think of all the churches at that time, or of the general history of the church on the earth? In the first place, it is the moral condition of the church, wherein that is to be found which is spoken of; and the judgment pronounced is pronounced upon such a condition, and is addressed to "all that have ears to hear," and would thus morally extend to all the churches existing at that time. But, inasmuch as it describes states distinct, differing one from the other, it is difficult to apply it to the whole church at any given period; and the thoughts are very naturally directed to periods in which the condition of the professing church may have been characterised by what is said concerning the churches placed in succession before us.

The expression "the things which are" very naturally adapts itself to this; for, as we have seen, it is difficult to apply, at any given time, seven very different states to the general condition of the church, and it is evident that the expression "the things which are" comprises more than what is understood by the seven churches in Asia. Now the state of the professing church, until it is rejected as a witness on the earth, is naturally described by "the things which are," as contrasted with the intentions of God in bringing in a new dispensation by the exercise of His power into the world. And this it is which distinguishes these two chapters from those which follow. The church is seen in a state of declension until she is spued out of the mouth of the Lord. Then comes the history of the throne. We may distinguish the seven churches of that time as presented to us historically (which do not perfectly set forth all God's thoughts) from the history of the church in general until the end: each of these things presents to us "the things which are."

8 There is here, with regard to the form of prophecy, an important observation to be made. When the people of God are more or less still recognised by Him, the prophecy is addressed to the people. When they are no more recognised of God, then the ways of God are communicated to the prophet who declares His counsels concerning the world. Thus the prophets of the Old Testament speak to the people, while the people are recognised of God. Daniel, a captive in Babylon, receives visions concerning their relations with the nations, and the history of those nations: but the prophecy is not addressed to the people. Thus also the Apocalypse no longer recognises the church upon earth in the prophetic part of the book, and is not an address to the church itself. "The things which are," and what John saw of the glory of Christ, judging in the midst of the churches, no doubt, is addressed to the churches. In the prophetic part, the testimony is given to her - is deposited with her, so to speak; but the word is not addressed to the church. The Lord had said, speaking of John, "but if I will that he tarry till I come "; John, the last of the apostles, bears personally to the churches the last testimony of Christ's relationship with them (according to their present state - a state, it may be said, of transition, and where the churches are seen quite in a new light). As a symbolical person, his testimony lasts until the church is no more recognised at all; and prophecy takes the place of communication made direct to the church, and announces the introduction of the Firstborn in judgment (judgment of the apostasy and of the world), and the events which proceed from the throne and precede His introduction. It was necessary that the church should be put aside in order to speak of those things. Otherwise everything would have been done with a view to the church herself. The Lord is seen as the Lamb in the throne at the very beginning of the prophecy, as the One who has suffered in His own Person on the earth, and not as judging in the churches on the earth.

It would be impossible here to enter in detail upon the seven churches; it would be to write a book. The varied promises, descriptive of the heavenly portion that is to come, would deserve protracted study, as well as the peculiar insignia by which Christ is designated, and the relation between the two; and also the connection of the latter with the state of the church in which they are severally found. I shall only endeavour to give a general outline, according to what we have seen. It is a state of transition. Christ is represented as a Judge in this book, judging either the churches or the world. He is no longer as the Head of the church communicating, in grace, blessings and precepts, or exhorting by the chosen members of the body, or girded with a towel washing the feet. He is judging the state of things and threatening them. At one time He threatens to remove the candlestick, when a church is not faithful to that which has been entrusted to her, as bearing testimony before the world.

9 There is another remark to be made here: God's candlestick. His government in the world was no longer at Jerusalem. God will govern the world by His Firstborn, and will prepare the way for Him by these judgments. But judgment begins at the house of God. The light - the candlestick of God - was there, and His name was upon them in the sight of the world. And whatever be its unfaithfulness, and however God may act in raising a testimony elsewhere before the world, until such a system be judged, as a system established of God, it bears its responsibility, and God acts in judgment towards it. Jerusalem was the seat of God's testimony. His candlestick had been there. I need not insist amongst Christians that the light and the presence of God were spiritually dwelling in the midst of Christians. Nevertheless, Jerusalem's responsibility and her position before the world only ceased in her destruction by the judgment of God. After this, God's candlestick, in a terrestrial sense, was in the professing church. Till then, Christians had been, to the eye of the world, a sect of the Jews. Thus we see Aquila and Priscilla at a distance from Rome, because Claudius had commanded that every Jew should depart from it. At Antioch, in the midst of the Gentiles, which was the starting-point of the labours of Paul, apostle of the Gentiles, the believers begin to have a peculiar name. They were first called Christians at Antioch; Acts 11: 26.

Thus God was preparing little by little, and especially by the mission of Paul, another candlestick before the world. Jerusalem, labouring under the weight of her sins and the guilt of the blood of the Just One, by the judgments of God upon her, disappears entirely from the scene, and the professing church is the only witness for God remaining before the world. The judgment of God upon the earth consequently connects itself with the professing church. The position of the church was perhaps more happy before, when she had only to seek her blessings from house to house, (Acts 2: 46), and while the temple remained the public place of the testimony of God; yet God is always faithful to His own, and wise in His ways. It is, however, under this new character that the church is considered in the Apocalypse. Christ is there judging in the midst of the candlesticks. In the prophetical part, the church is no more seen on earth. The judgments concern the world, and the events proceed from the throne on high, not from Christ walking on earth in the midst of the candlesticks, which shone very little perhaps, but which still were there.

10 Thus the addresses to the seven churches, while applying to the seven churches in Asia, and severally to any one, are applicable to the professing church so long as she retains this place manifestly on the earth. In detail it may be removed from one place and carried to another, as has been the case. We must remember also that the characteristic condition of one church may begin, and that of another still continue. Alas! the state of the church at Ephesus has continued to the end, and the candlestick will be removed. Many more sorrows have occurred in the meantime. One thing more is to be remarked. The characters according to which Christ acts in the midst of the churches until Thyatira are those found in the revelation of His glory in what preceded; chap. 1. This is no longer the case from Sardis, save the fact that He retains in His hand the authority over the churches; the seven stars are still there. But the names He takes (that is to say, the character according to which He acts, and which is the object of intelligent faith in the church) must always be looked for farther off in the knowledge of Christ. They are beyond that revelation of Himself which constitutes the basis of His relationship with the churches in the normal position which He takes towards them here.

In the church at Sardis then, the testimony of the churches, in a certain sense, begins as it were anew, while still remaining part of the whole. The Spirit repeats this characteristic trait - Jesus holds the seven stars in His right hand. But the position is less ecclesiastical, and has more of what is essential in the nature of His relation with the churches. There is an exception to be made to what has been said in the case of Thyatira. "Son of God" is not part of the revelation of Christ in the preceding chapter. But it seems to me that the apostasy in principle which characterises the church in Thyatira (association with idols, and this being tolerated) - this fact had its place when a well-known ecclesiastical relation was coming to an end. Christ is the Son of God; it is under this essential title of the glory of His Person that He laid the basis of the church, and was the object of her faith. Thus the claims of the church, as being associated as co-heir with Him, in contrast with the nations, come in entirely in their place, when the professing church was abandoning her only faith, and the hope which was hers as set apart to God. The Morning Star, the dawn of a new day, shone in the heart of him that overcame under such circumstances. (Compare chap. 22: 16.)

11 These seven churches, considered as a continued series of the history of the church, would then present to us the following epochs. Her first declension already in the time of John; the time of persecution; the professing church established in the empire or in the world, and the germ of the ecclesiastical apostasy; the time of this ecclesiastical apostasy, when Jezebel is seducing and tolerated; Sardis, the time of Protestantism as a system established in the earth; the time when, deprived of strength, faithfulness to the word of the patience of Christ characterises those who knew it; the time of saying We are rich, when, in true riches, everything is wanting. This last is the final state - the lukewarmness which Christ spues out of His mouth.

Observe, that we must not look for energy producing effects, but for the effect produced by that energy. This is what God judges. He acts in energy. Thus the Reformation was the energy of the Holy Ghost; the state of Protestantism is a thing which He judges. The churches characterise the state, the position of the Christian testimony which attracts the attention of the world - the candlestick which is there to give light. If this is the case, it is evident that the study of the speciality of these churches is of the utmost interest to my reader. I earnestly entreat him to make it his study - so much the more, because the most precious traits of the heavenly joy are found therein.

I shall only add a few words more in general on the whole. The promises made to the first two churches relate to the general recompense, and are, of course, so to speak, for every Christian. The promise made to the third relates to a personal and individual knowledge of Jesus, which supposes that strength for faithfulness of walk is already found more in the faith and in the faithfulness of the individual. Jesus is known alone, and also enjoyed alone. There is in the church of Thyatira, amidst the general iniquity, a remarkable faithfulness and devotedness; and the Spirit of God, while leaving to the body the character of the candlestick, that is to say, the responsibility of witnessing before the world, distinguishes entirely those who had not taken part in this iniquity. Observe chapter 2: 24, where the lesson is still stronger, or at least more clear, in all the critical editions.

12 We may observe that in the last three churches that of Sardis is threatened with the judgment of the world. (Compare 1 Thess. 5.) That of Philadelphia becomes of an inestimable price for the faithful of this time. The coming of Jesus is declared therein to sustain faith in a peculiar manner. And, finally (shewing at the same time His perfect patience, if any of His abode there still), we see in the case of Laodicea the professing church spued out of the Lord's mouth.

<05003F> 12 Revelation 4, 5

These two chapters together form a whole, a sort of preface, which introduces us into the scene where the prophet was introduced, that is to say, heaven. The prophecy, properly so called, begins only with chapter 6, at the opening of the seals.

Chapter 4 begins with the things which must be hereafter;* that is to say, after the seven churches. The things that he saw are the glory of Christ in the midst of the churches. The things which are are the seven churches. The things which must be hereafter begin when the churches are set aside; chap. 3: 16; compare chap. 4: 1: 19. The seven churches are a moral prophecy, containing promises and threatenings, founded on a certain conduct. The church, being judged as it were, is put aside. These letters may be applied to the church in every state thus described. They are the voice of Jesus judging the state of the churches.

{*The word "hereafter" misleads in the English translation. In the French there is no difficulty. The meaning is simply, after the things related in the account of the seven churches. It is simply "after these things." The whole phrase is this, "The things which thou hast seen, and the things which are, and the things which are about to take place after these."}

13 In chapter 4 we see the things which are to come afterwards. It is no more the things which are: these last so long as the church remains. It is from that term "which are" that the double interpretation of the Apocalypse proceeds. If the seven churches are taken as a sketch of the history of the church, Laodicea, the last one, receives this sentence - "I will spue thee out of my mouth." Consequently, the church is then no more recognised on earth; and what follows in the Revelation is the history of the government of God, and the chastisements sent on the earth from that time, until Christ comes to establish His kingdom. If the churches are taken in a literal sense, the types of the prophecy must be applied to events which have for the greater part already taken place; but in any case the church in the Revelation is neither recognised nor presented on earth from chapter 4, from the time that the scene changes, and that John, leaving "the things which are," is introduced into heaven to see "the things which are to come."

The things which are being then put aside, chapter 4 begins. As long as those things are, nothing in chapter 4 has yet taken place. In this chapter the church is always looked at as being in heaven, although she is not as yet manifested (which only takes place in chapters 19 and 20). The subject of chapter 4 is creation, and the right of God over creation.

The subject of Revelation 5 is the rights of the Lamb as Redeemer, Jesus' right of redemption. The Holy Ghost is no more presented in God's relations with His children; it is the relationship of God and of the world. Since Jesus has rights over the world, He is presented here in the throne, and God likewise is seen sitting on it. The right of God's throne in creation. The right of the Lamb in redemption. This is, as a summary, the subject of these two chapters.

Chapter 4: 1. Come up hither. The earth is done with (as his place); he leaves the earth. The time will come when there shall be a throne on the earth. In the passage before us God's throne is in heaven. The throne of God was once on the earth at Jerusalem. This will take place once more, as it is said in Jeremiah 3: 17. The shekinah of glory was in the temple; but from the time that Jerusalem was taken by Nebuchadnezzar it entirely ceased. Then began the times of the Gentiles, and God gave the kingdom to Nebuchadnezzar.

14 At the beginning of Ezekiel the same cherubim are seen leaving the temple and the city; Ezek. 10: 18; 11: 23.* Jehovah stands on the threshold of the house; Ezek. 9: 3 At last He forsakes the house and the city - the earthly power was given to the Gentiles; Dan. 2: 37. The people having been unfaithful, God forsook His people, and from that time He has not taken again His place in the earth. The only thing God did was to present His Son as King, and as having right to reign over the Jews; but the Son was rejected. From that time God is gathering the church, the co-heirs with Christ, Christ is sitting on the throne with the Father, where He is interceding for us. When the church, viewed as a dispensation on earth, has come to an end, the throne of God becomes again the centre of relation with the earth, and God begins to intervene again directly in the world, without having yet replaced His Son on the earth. If we examine the throne (v. 2, 5, 6), we find everything ordered there according to the pattern of the temple; but the subject is here government.

{*In the main, this is true; but it seems to me that the ordinary interpretation (that God was seen as seated there at Jerusalem) is not quite correct. God sitting on the cherubim comes to judge the city. The glory of God comes from the north; it is the judgment executed by the Chaldeans; Ezek. 1: 4. This glory stood in the plain; chap. 3: 23. Ezekiel, carried to Jerusalem, finds again the glory there; chap. 8.}

We find here all the characters of God except that of Father. The rainbow (v. 3) is God's alliance with creation. There was no government before Noah. After the deluge, God makes a promise to bless the earth, and He sets man in power with the sword to rule and to repress evil. When the Jews were rejected, God transmitted the government to the Gentiles, who retain it until this day.

Verse 4. The twenty-four elders correspond with the twenty-four classes of priests in 1 Chronicles 24; but they are crowned. The number twenty-four represents twice twelve. One might perhaps see here the twelve patriarchs and the twelve apostles - the saints in the two dispensations.

Verse 5. The lightnings, the thunderings, the voices, are God's power in judgment, and in ruling, as in Sinai. The seven lamps of fire are the manifestation of God in leading enlightening, and blessing; it is the guiding power of the Holy Ghost with the elements of strength and wisdom. He discerns with a power which acts amidst what He discerns.

15 The sea of glass* corresponds with the brazen sea of the tabernacle and of the temple, where however no veil is here seen. The sea of glass is a purity that has become solid, having taken the character of a permanent state; it is no more water, that is to say, a mere way of cleansing, as on the earth in the brazen sea.

{*The glass clear as water presents holiness itself settled in an unchangeable manner. The water purified that which was defiled according to this same holiness.}

The four living creatures full of eyes are the supporters of the throne. They have significative attributes. The lion is expressive of strength, royal power. Jesus is the Lion of Judah. The resemblance to a calf recalls firmness, the solidity peculiar to the foot of the ox. The resemblance to a man's face sets forth intelligence. The flying eagle designates rapidity in judgments. It is always God in the creation. It is an allusion to Ezekiel 1; but in Ezekiel every living creature had four faces, shewing the power of providence which sees all and acts on earth.

But here we see the stability and the firmness of God's throne in heaven. We see here God's power and His claims over creation, not the agents of this power. It has not been sufficiently observed that principles of action are here spoken of, and not agents. That is the reason why the four living creatures have not been well understood.

Verse 8. We have here still all the names of God, save the one in which the church is concerned - that of Father. He is Lord God Almighty, Eternal. These are the names by which God has revealed Himself in every dispensation.* With the redeemed now He takes the name of Father. We have all that God has been on the earth with His people, and nothing else. These living creatures acknowledge God as the Holy One in all He does on earth, and they give Him glory.

{*The church is not, properly so called, a dispensation. It is the assembling together the co-heirs in unity, whilst the kingdom is in mystery. When the law ends as a dispensation, the kingdom is not yet established in power, and all is in transition. Here the saints are seen above, and the throne of God is in relation with the earth.}

Verse 9. The twenty-four elders prostrate themselves (it is positive worship), and do not, like the four living creatures, give glory merely. The church (it might perhaps be well to say the saints above; we must understand it as the twenty-four elders, including probably the faithful in the Old Testament) joins in the praises of the four living creatures, and worships God as the Creator (v. 11). It is not according to the relation between God and the church. The church here sees God as the Creator. It is important to apprehend this character of government of the things of this world. It is from this throne, as the centre of government, that everything in the Revelation comes. This throne is about to intervene in the government of the earth, and it is precisely because Christ comes to claim His rights to the government of the earth, that Antichrist is preparing to make war with Christ.

<05004F> 16 Revelation 5. We find in this chapter another truth of great moment; it is the right of the Lamb put to death, to open the book and to set all these things in motion. Verse 5. We have here the counsels of God in giving the inheritance to His Son. This book, sealed with seven seals, is the book of the inheritance (that is, of the investiture) - the description of the means used by God in order to put Jesus in possession - of His ways in judgment full of patience to the end, of which the right of redemption which devolves on Jesus forms the basis. (See Isaiah 26: 5-11.) Jeremiah, in chapter 32, tells us that the purchase of an inheritance was subscribed on two books, one sealed, and the other open. The sealed book is the contract of the inheritance that is to be given to the Son. Who can unroll the events which will invest Christ with the inheritance of the earth? No one but Christ Himself. Who has a right to do it? He alone, the Redeemer, who has purchased it, who by His blood and by His power can claim and deliver everything as His own. (Compare Eph. 1.) Alas! there is no weeping now, because no one is found worthy to read the book; because one does not understand how the inheritance shall be given to the Son of man. However, the "Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof." Adam had a right to the inheritance, but he lost it. Christ had to redeem this right from Satan's hands. He had to pay the price: and this price was His own death, which He gave for it. He has redeemed everything for Himself. All was created by Him and for Him; but through Adam this lower creation fell into Satan's hands, who uses it to corrupt men and to keep them at a distance from God.

Verses 6, 10. In the midst of the throne and of the elders stood a Lamb as it had been slain. The Lamb had seven horns. The horns are the emblem of power; seven is the symbol of perfection. The seven horns are expressive of perfection in power; the seven eyes are the perfection of the Spirit who sees all. It is the active power of the perfect wisdom of the Lamb who acts on the earth. The Lamb is always seen as if it had been slain, and not as yet manifested in glory. Boaz had to redeem Elimelech's land, and Ruth is a type of the redeemed. Jesus, the true Boaz, the alone mighty One, redeems Ruth, His own people, and the land of Elimelech, the earth. That which gives to the Lamb the right to exercise all power is that He has paid the ransom to God. God had, as it were, lost the inheritance. But the Lamb has redeemed it to God.

17 Verse 10. The joy of those whom He has redeemed.* They rejoice because they know they shall reign on earth, according to the right of Jesus which they can claim. They see the Lamb having taken the book, and God beginning to intervene, in order to give Christ the government of the earth, and they see that they shall reign.

{*Most of the modern editions read here, after the authority of the best MSS., "has redeemed [us] . . . and they shall reign." In that case it would be the song of those that are already above, who rejoice that their brethren, who are still here in the persecution, shall be delivered and shall reign.}

Verses 11-14. The angels do not say that He has redeemed them. He only preserved them. Creation has again her voice to bless Him who redeemed her. God lives for ever and ever. Man having killed the Heir, it would seem for a while that the inheritance is his. But God lives for ever and ever. The patience of God and His goodness in the midst of evil will have been manifested. If there had been no evil, the goodness of God would never have been thus manifested. But God has overcome evil with good. The church's place is to be in the intimacy of God and to understand Christ's intentions and God's thoughts. These things have been revealed unto us by His Spirit. It is, in this sense, knowledge which distinguishes the church. Hereafter, the church will enjoy all that Christ possesses in power. These two chapters are very important for the understanding the glory of Christ and the Revelation. The glory of Christ is that which is particularly brought out by the Revelation. If the reading of this book makes the glory of Christ precious to us, our enjoyment of it will be much greater. May God shed abroad that love in our hearts and give us to delight in the love of Jesus!

<05005F> 18 Revelation 6

We have seen the character under which God is presented to us in this book. The Revelation presents God as the Most High God; we see therein the throne of God Almighty in the world. The things connected with providence are under this government.

We have seen, besides, that the Lamb has a right to the inheritance. The great object of the book of the Revelation is the Son of man invested with the inheritance which He has redeemed, and of which He has taken away the defilement. All the creation of God has been defiled. The day of atonement furnishes us with a type of its redemption by Jesus. We see in that type, first, the blood on the mercy-seat, by which alone God could enter into relation with any one; secondly, the blood on the tabernacle defiled by the sins of the people; thirdly, the confession by the high priest of the sins of the people on the head of the scape-goat. The creation is redeemed as well as the church - the church, to be co-heir with Christ; the creation, to be the inheritance. The inheritance is given to the Son of man; such is the grand subject here presented to us. He alone has the right to open the book. Redemption has given Him this right.

The Lamb begins the opening of the seals. He does not yet appear to take possession of the inheritance and to execute the judgment. He is still the Lamb in the midst of the throne, in heaven during the interval in which God takes the government, without having yet given the throne to the Son. We see what passes before Jesus takes possession of the inheritance.

Verse 1. "One of the four living creatures [beasts]," it is still providence which is in action here. These symbols are a surely defined language, as well as any other, when you have once apprehended the proper meaning of each of them according to the word of God. The application of a symbol has often been mistaken for its meaning. Thus Christ is called the Sun of Righteousness; but Sun does not mean Christ. The sun is merely a symbol of glory and supreme government. God made the sun to rule the day; Gen. 1: 16. One would err in leaving out the abstract idea, and in taking the sun for Christ.

19 A horse represents that action of providence which manifests itself in the government of the earth under different forms, and more accurately the imperial power considered as the effect of the work of God, or of the agents He makes use of. It is a symbol which may be figurative of Christ, or of an emperor, or of some one else. An allusion is here made to Zechariah 1, where the horses represent empires which have exercised dominion over the Jews. The white horse is victory and triumph. I do not see Christ here. Christ is still the Lamb in the midst of the throne. We do not yet see Christ here going forth to the victory and the destruction of His enemies, which is symbolised by the white horse in chapter 19. Here we have Christ, the Lamb, still hidden in God, who begins to act. We have here the providential preparations of the divine government for the coming of Jesus.

Verse 2. The first thing manifested is a great conqueror. Verses 3, 4. The second step, in what precedes the coming of Christ, is peace taken from the earth. Verses 5, 6. Famine. Verses 7, 8. The four judgments of God on earth; Ezek. 14: 21. They are the four deadly plagues which God sends to exercise His judgments. Here, it is something which stamps God's character on the state of things in the prophetic earth, and shews that He is intervening. Men should give heed to this; Matt. 24: 5-8.

These calamities are the beginning of sorrows. It is in Judea that the closing scene is to take place. These plagues are in the same order here as in Matthew 24. Peace is taken from the earth, famine, pestilence, and then come earthquakes, as we shall see. In Matthew 24 the Lord is applying this to the duty of His disciples in Judea. Although there has been a partial fulfilling of this at the time when Jerusalem was taken by Titus, yet it would be impossible to apply the things which are said there to that ruin. These things evidently relate to a future event. According to Daniel, at the end of twelve hundred and ninety days, after setting up the abomination that makes desolate, happiness will come again on the earth; Dan. 12: 11. But this is not yet fulfilled, nor has anything like it followed the ruin of Jerusalem. Indeed, nothing concerning the ruin of Jerusalem, by Titus certainly, answers to the details given in this part of scripture. The four deadly plagues which God sends fall on the earth, and precede the manifestation of the Son of man.

Verses 9-11. The fifth seal brings us to an important point. All the scene passes as in the temple. There are, under the altar, the souls of those that were slain like burnt offerings.* They are dead as to this world, but not as to God. God sees them and shews them alive. There will be those who will be put to death, even from amongst those who believe and bear witness that the earth belongs to God. Our testimony at present is, that heaven and everything belongs to God, and that our portion is with Jesus there. There will be quite a different testimony at the end, namely, that the earth belongs to God, and has been redeemed by Jesus. The two witnesses in chapter 11 stand in the presence of the Lord of the earth. Their testimony would be quite as complete if there were no heaven, save that the rightful Heir is there. The question will then be this, Does the earth belong to God? This is what the Antichrist and the men of the earth will not admit. The testimony is that of Elias and Moses (chap. 11: 6) as to the circumstances and signs which confirm it. In the time of Elias the people were in apostasy, and in the time of Moses they were in captivity. Such will be the state of the earthly people then. There will be a testimony rendered to God's claims on the earth. Our testimony is the testimony of salvation and of the church; it is not connected with earth, although we understand what the word of God says concerning it.

{*It appears to me that they are those who suffered before the last tyranny of Antichrist. (See Revelation 20: 4.)}

20 The souls cry for vengeance; it is the character of the Spirit of prophecy; it is not that of the church. She does not say, "How long dost thou not avenge our blood?" This characterises the Psalms also. Deliverance is expected from the destruction of her enemies, whilst the church's rest is by her removal from among them. The Spirit of Christ, as the King and Judge of the earth, cries for vengeance to God on the evil; Isa. 26: 1, 9. The wicked has not the upper hand with me now; if he kill me, death is mine, and he only sends me where I desire to be.

"Those that dwell on the earth" is a particular expression in the book of Revelation. There are those who dwell in the heavens - it is the church.* The same is true of those who are put to death during the reign of Antichrist, or who shall have been beheaded for their testimony. "We have no abiding city here." We are like the Levites and priests without heritance in Israel. The inhabitants of the earth are the enemies of God, the race of Cain driven from the presence of God, who settled in the earth. The world was judged from the moment Christ was rejected. All those who will settle in the earth share in the curse of Cain. Man sinned against God, and the earth was cursed. But when Cain had killed his brother, he was cursed from the earth, and, driven out of God's presence, he went and built a city and settled in the earth. This is what the world does after having put Jesus to death. They that dwell on the earth are those on whom the judgment shall fall.

{*We must add here the saints of the Old Testament, and, to meet the full force of the expression, even others also; Dan. 11. But at that time all will not be in heaven; v. 11. There are those who dwell on the earth. The church is a stranger and pilgrim there, as well as all the saints who lived before the coming of Jesus. (See Hebrews 11.)

21 The souls under the altar do not doubt their possession of heaven. The expression "How long?" is a technical one, signifying either that God is chastening, or that one is enduring some evil; but also, inasmuch as it is on His own, expressing confidence that this chastisement will come to an end. It is faith in the midst of chastisement or of suffering, which is looking to God for His intervention; Isa. 6: 1. It is those who are in heaven that cry for vengeance on the inhabitants of the earth.* It is altogether another position from that of the church. The current of our thoughts is altogether changed, because the government of God and His taking possession of the earth is the whole matter in question here. Verse 11. Although the time is near when all must be closed, nevertheless, there are still witnesses. Verses 12-17. There is still here an important preliminary, the sixth seal. All these things are to precede the day of Christ. But the terror of men is already so great, that they believe the day has arrived. The earthquakes indicate the breaking up of the arrangement of things on earth, an overthrow of everything. The sun (that is to say, the glory and the supreme government) loses its brightness. Everything gives way and sinks under the hand of God - even authorities established above the earth. In verse 14 it is said that every mountain was moved out of its place; and in verse 15, that they hid themselves in the mountains. One sees here that the symbols are not to be taken literally.

{*I do not think that it is the church properly so called, as a whole; but those who have lost their lives for their testimony, and, as it seems to me, more particularly during the time when, as a church recognised on earth, she is no more there. Indeed, the church, as such, is not found again till the marriage of the Lamb.}

22 In Joel 2: 30 we learn that these things take place before the day of the Lord - before the execution of judgment. There are many things which precede that day, which are not even events on earth, but preliminaries in the government of God; Psalm 2: 8, 12. Christ does not as yet ask of God the world for His own, His requests now only apply to the church. When He claims the earth, it is for judgment; but (v. 12) there are warnings for the kings of the earth. There the question is, not that of recognising the Son as the Saviour, but as the King who has a right to possess the earth. All who belong to Christ shall be with Him, and shall have power over the nations; chap. 2: 26, 27. This power then is, not the assembling of the church together, but the exercise of the power of Him who is on the throne, and the warning in Psalm 2 is in order that the kings may be rendered attentive and submissive. Christ has not only the right of gathering souls for heaven, but also to be put in possession of the earth.

Nothing is more proper than prophecy to move the heart and to separate it from this present evil world. God lays His hand on everything that is in this world. The scene of the world is nothing, It only draws away from God, and will be the object on which the judgment of the Son of God shall fall when He comes again.

<05006F> 22 Revelation 7

We have seen the manifestation of the throne and of the power of God acting in government over the world; the right of the Lamb to intervene on earth and to open the seals; then the plagues of God preparatory to this intervention.

Chapter 7 forms a parenthesis between the sixth and the seventh seals, for God is going to intervene ill a more special and positive manner at the centre of everything, in Canaan; but He will not do anything before He has separated His Jewish people and set His seal upon them. God does not any longer confine Himself now to a beginning of sorrows, and He seals His people on earth. We see at the same time those that are sealed on earth and those that are already in heaven.

Verse 2. From the east: Christ is the dayspring. The angel ascends from the east, from whence the Sun of Righteousness is to rise on earth. It is always the day for those who are in the light. The day of the Lord is the day of judgment for those who are on earth. The day of the Lord and the coming of Jesus are two very distinct things. When the scripture speaks of the coming of Jesus, it applies the expression, not only to the day of the Lord, but also to what precedes that day, that is, to the rapture of the church, which goes to meet the Lord in the air; 1 Thess. 4: 15, 17. The day for those who are of the day is the light, the blessing, when the day of Christ shall dawn on earth. We shall be like the rays of that sun; but for the wicked, that day will be their confusion. The living God is the God who has life, and not the God of judgment. The life of God is powerful, more powerful than death which Satan holds in his hand.

23 Verse 5. We have here a principle which is very precious. In all the overthrowings, in all the preparations for the judgments of God, the power of the angel, who displays God's power in mercy, is greater than the power of the angels who execute the judgments of God. The good is more powerful than the evil. That angel who holds the seal can cry with a loud voice, Do not hurt. This may be seen also in the case of Lot, who is a type of the remnant that escapes at the coming of the Son of man. The angels could do nothing to Sodom until he had left it. There is, therefore, a precedence in the attributes of God, and His mercy always goes before His justice. The first thing the angel does is to mark the servants of the Lord on their forehead, that it may be manifested to the whole world. Those that are marked are the remnant of Israel on earth; they are not the children of God (that is, in the ordinary acceptation of the word, the faithful in the present dispensation). In one sense, we ought to have the seal on our forehead, that is to say, an open confession of the name of the Lord Jesus; but as for the Christian, the seal of God is in himself, that he may have the enjoyment and the liberty of communion with the Son and with the Father. Having this seal, we are manifested in the sight of the powers in heavenly places. But here we have a seal and a manifestation on earth.

Verses 5-8. The number twelve is symbolical; it is the perfect number of those who escape of the remnant in Israel. God alone can know the number of those He seals. We have the unction of the Holy Ghost to understand all things; the seal of the Holy Spirit, in order to enjoy the communion of God, as knowing that we are His, and are assured of His favour; also the earnest of the Holy Spirit in order to rejoice in the expectation of those things that we know. This privilege is far above what we find here. Our portion is to be blessed with Him that blesses; Israel's portion is to be blessed on the earth.

24 Verses 9-12. As to the great multitude of all tongues, and kindreds, and peoples, and nations, the language they hold in verse 10 is not the expression of the enjoyment of the children with the Father.* They confine themselves to acknowledge God as the God who saves. One may be standing in the contemplation of the glory, or prostrate oneself in adoration. This is the variety seen in heaven. It is ever God and the Lamb that are spoken of here, not the enjoyment of the children with the Father. Those that are in the world do not see Him as He is. We see Him as He is in the glory of the Father. Israel will see Him in His own glory, and we shall be in that glory with Jesus, as Jesus is in the glory of the Father. The multitude here worship standing before the throne, ascribing their salvation unto God and unto the Lamb. The elders prostrate themselves apart, celebrating the glory of God Himself. What we are considering is not the sweetest thought of our relations with God.

{*This description in chapter 7 appears to me the least precise of any we have in the Revelation; but it is evident that what is said here does not amount to the normal position of the church. The elders speak of them as of a distinct class. The multitude ascribes their salvation to God, as He is revealed in the Revelation sitting on the throne. The whole chapter seems a preparation for what is going to take place, and presents to us beforehand the elect, who will be found in it, but whom God will preserve through the tribulation of that hour, from which those who keep the word of the patience of Christ shall be kept. However, this multitude is connected with the elders, but their joy is only that of consolation and of rest, and does not, beforehand, and for others, enter into the intelligence of God's ways like those in chapter 5. Neither do they sing.}

Verses 13, 14. It is one of the elders that speaks, and not one of the four living beings: because it is the heavenly joy that is spoken of here, and not God's providence over the earth. It is important to observe the variety of classes and of blessings which are found at different times in the Revelation. Those who have come out of the great tribulation are a distinct class; they are those, it seems to me, who will have gone through the events which follow, and especially who will have come out of the great tribulation foretold in Revelation 3: 10.

25 The tribulation in Matthew 24: 21 is more particularly connected with what will take place in Judea, or rather at Jerusalem, under Antichrist, and is applied to the Jews. Those who have come out from the great tribulation (some translate of "great tribulation," or of "a great tribulation,") are not the church properly so called; for, as is seen in Revelation 3: 10, she will be kept out of it. I do not mean either, that they are the same persons as those spoken of in connection with the great tribulation mentioned in Matthew 24: 15, 22, for in Matthew those persons are evidently Jews: whereas, in the chapter before us, they that came out of the great tribulation are Gentiles. "A great multitude, which no man could number, of all nations, and kindreds, and people, and tongues." There is a certain vagueness, moreover, in the expressions; and this, it seems to me, according to the intention of the Holy Spirit. They are specially recognised of the four elders; but they do not appear to be the church, properly so called.

Verse 15. These are Jewish ideas; the presence of God in the midst of His people, serving God in His temple, contemplating the exquisite beauty of His temple and of His palace. We serve God, either in adoring Him, or in working for Him. "They serve him day and night in his temple."

Verses 16, 17. God is a tabernacle over them,* as if to solace them. The Lamb feeds and leads them. God would dispel, in the souls of those that are His, the dread of His Majesty, by the thoughts of His gentleness, His meekness. A soul that is unconverted has no idea of a God tender, gentle, who "wipes away tears." God will have us near Him, as children near their father. He loves His children enough to take notice of all their afflictions, to comfort them, and to wipe away their tears.

{*It is important to observe attentively the expression, as in fact this multitude is distinct from the twenty-four elders. No mention is made of heaven in a direct manner, save the expressions, "temple," and "before his throne."}

<05007F> 25 Revelation 8

Verse 1. There is silence, repose. Verse 2. God is announcing Himself. He is going to intervene in a more direct manner. He is announcing Himself by the trumpets. Verses 3-5. There were two altars in the temple. The temple was divided in two by the veil, which separated the holy place from the most holy. The altar of incense was in the holy place outside the veil, and outside this latter was the altar of burnt offering;* that is to say, in the world. It is in the world that Christ suffered, and that the saints suffer also. The altar of incense was in the sanctuary, and the incense ascended up to the throne of God in the holiest: the altar stood immediately before the throne. The saints are still in sorrow; their cries and their supplications ascend up before God, who begins to intervene. The cries of the saints cause God to intervene with judgment. Jesus is the angel here who presents the prayers of the saints. He does not present Himself as their Advocate with the Father, which is what refers to our spiritual state, but as calling down the judgments of God on those who oppressed them.

{*This is true in one sense, but also it was before God as in heaven. Morally speaking, no one could, as to the antitype, enter there but as new-born, and Christ lifted up from the earth was before God. The court was, in certain aspects, the court of heaven, and not the world outside. It was a place of transition. The brazen sea, for instance, which was in the court, is seen here in heaven; the souls under the altar (burnt offerings) are in heaven. Nor is there any veil here. "I, if I be lifted up," says Christ, "will draw all men unto me." He was then rejected by the earth, and (though not yet ascended into heaven) had ceased to be a living man, Messiah on the earth - lifted up to God in glorifying Him - He still was in view of man below, and thus became the perfect and attractive meeting place.}

26 Verses 6-13. We see God intervening in a positive manner, by His judgments. First trumpet. God's judgment falling on the prophetical earth; that is, on the four monarchies. The trees figure that which is elevated, eminent, lofty; the green herb is prosperity. Second trumpet. The sea, the people that are not in the prophetic earth, the mass of people

Third trumpet. The rivers: this symbolical emblem is difficult to understand easily. I have observed, I think, two things in the use that scripture makes of it. First, the people, the rivers have laid waste the land of Israel. Secondly, the principles which govern those people. The rivers represent the activity of the people under certain principles; Isa. 8: 5-8. The waters of the river (v. 7), are the king of Assyria and all his glory. Thus, in Isaiah 59: 19, Psalm 93: 3, 4, the rivers are the people over which the Eternal has trampled, to establish His kingdom which is recognised in this psalm. "And there fell a great star." It is a power in a state of fall; the bitter waters are the corruption of the principles of the people.

27 The fourth trumpet. The sun is the supreme power and glory. The moon and the stars are subaltern glories, of an order inferior to that of the sun. The people of God are in misery, their prayers are ascending up. God intervenes and smites the earth, not yet the inhabitants thereof, but their circumstances, their riches, the things in which they delight. To-day, on the contrary, while it is yet called the day of grace, God smites in order to convert and to chastise His children, while we often see the wicked prospering greatly.

The three following trumpets concern the inhabitants of the earth; but until the fourth trumpet has sounded the judgments are only outward judgments. Even before these outward woes can come, God is marking and sealing His elect ones; these judgments do not hurt them; they fall on those who afflict them.

The heavenly people suffer with Christ for the sake of Jesus. This is something higher than suffering for conscience' sake. The kingdom of God is for those who suffer for righteousness' sake; but the reward of those who suffer for Jesus's sake shall be great in heaven. Abraham and Lot are a proof of this. Lot sees the plain of Jordan and chooses the earth. He is in outward blessing; but he is in the land of Sodom; He draws nearer and nearer to Sodom; and at last we see him an inhabitant there. Abraham is far from it; God apprises him of what He is going to do for Sodom.

The church in peace, beloved of God, and separated from the world, converses with God on what is going to happen to the world. Israel would have the world; they said, Let us kill the heir and the inheritance shall be ours. The church says with Thomas, "Let us go also, that we may die with him," John 11: 16. Israel, therefore, will be in affliction, as Lot was in Sodom; but will escape as through fire. The remnant of Israel will love righteousness; but, having loved the world, suffers the affliction and the anguish of a man who finds himself where the judgments of God will fall on the world; Abraham saw afar off the smoke ascending up from the plain; but he was not there.

There are afflictions brought on through faithfulness; this is then suffering with Christ. There are others also which proceed from unfaithfulness. It is well to remark that there are blessings, through God's mercy, connected with faithfulness in a position which, by the weakness of our faith, we have been led into; but these are not the blessings attached to a simple faith. And they are accompanied with sufferings and sorrows which have more or less the character of chastisements. What concerns the judgment of the world is interesting to the church, because God communicates to her, as to a friend, what will happen to the world. Can a friend not feel interested in what his friend communicates to him?

28 It is absolutely necessary that we should renounce everything. We shall have to do so sooner or later, either with joy by the Spirit of Christ, or with shame when the judgments of God shall break every tie that is still keeping us back. We must then leave everything, or else be burnt up with Sodom. Prophecy has a special power to separate us from this present evil world, which the patience of God can bear, because He is taking His own out of it, but which is judged already nevertheless.

Notes on the Apocalypse gleaned at lectures in Geneva, 1842.

J. N. Darby.

<05008F> 28 {file section b.}

Revelation 9, 10, 11: 18

These present chapters carry us down to the close of the book of Revelation in the general scope of the prophecy. Chapter 11: 18 closes the general history. It is the conclusion of the history of the government and of the judgment of God on the earth. There is something progressive in the action of the providential government of God over men. We see, first, things of ordinary occurrence, such as famines, pestilences. After this there are judgments more striking, powers falling; then, in the first four trumpets, men judged in their circumstances. In the last three trumpets the judgments fall on men themselves. After chapter 12 we have the history of the apostasy.

Revelation 9. Fifth trumpet. The star falling on the earth is a heavenly power fallen. The key of the bottomless pit was given unto him. God permits Satan to act sometimes for the good of His children, sometimes to let His judgments fall on His enemies. Satan and his angels are rejoiced to lay hold of an opportunity to do evil. God is coming here to chastise the wickedness of men. There are already on earth elect ones of the twelve tribes in Israel who have the seal of God marked on their foreheads. They were sealed of God before they knew it themselves. The progress of their knowledge is not our subject here; but Daniel 11, 12, and the Psalms may be consulted.

29 Verse 2. Here is a diabolical influence which obscures the government of the earth. The smoke darkens the air and the sun (that is, the ordinary state of the earth, with regard to its government and the general influences which act on men).

Verse 4. This diabolical power not only obscures that which gives light to men, but it torments them and exercises a deadly influence over them. Wholesome influences are poisoned by it, and this power which rises from the bottomless pit penetrates everywhere.

Verse 3. God's purpose is not yet to kill men. Satan, whatever his power and his malice, cannot do anything but what is in the purpose of God. It is a moral diabolical power over men who have not the mark of God on their forehead. This power has no influence on the grass, on the verdure (on circumstances), but only on those who are not recognised of God.* Satan has power to torment the enemies of God with judgments, which affect them first in their circumstances, and then in their own persons, and torment them because the first judgments had not produced their due effect.

{*It appears to me that this is more immediately connected with, and confined to, the Jews (but they are identified with the Gentiles who are in the land. The same is seen in Isaiah 66) - to speak more exactly, to Palestine.}

Verses 5, 6. The anguish is such that men desire to die. Verse 7. It is a people raised up to act in judgment over others. It is the form Satan's power takes. Crowns like gold have an appearance of royal justice, pretending perhaps to be divine. Verse 8. Their power of destruction is seen. Verse 9. Their power to hurt is in their tail. The tail is the image of the false prophets. Compare Isaiah 9: 14. Verse 11. They have a king who rules the satanical darkness, which can act upon the earth. He is the destroyer, Apollyon. Thus God acts in a much more direct way on men, not now merely on their circumstances only. This is the first woe.

Sixth trumpet (v. 13-21). The angel sounds on the summons of Christ. The Lord is still hidden; but He is already occupied with the earth, where He has a people for whom He is interceding. (Compare Isaiah 30: 18.) A voice is heard from the four horns of the golden altar, or the altar of incense (Exodus 40: 26, 27), from the altar of intercession. The voice gives an order to the angel who sounded the sixth trumpet. The intercession does not apply to the moral condition or to the spiritual conflicts of those who profit by them, but to the manifestation of the judgments of God, which will in time operate the deliverance of an earthly people.

30 Verse 15. Men are not only tormented now, but their life is attacked. Verse 17. Fire and sulphur are the power of judgment, of death and hell, in the hands of Satan, over men. Verse 19. There is further here the power of the prophet of lies; at the same time, as a special satanical power, that of the ancient serpent. Verses 20, 21. All these previous judgments do not alter men, who are poisoned by the tails of the horses (which, like unto serpents, have power with their heads to hurt men). They have been given up to Satan, and strong delusion has been sent unto them that they should believe a lie; 2 Thess. 2: 11. The same had happened to the Pagans, who were given up to a spirit of darkness and of unbelief (Rom. 1: 28), and to the Jews also, whose heart was made fat. God did send them the word of truth, but they preferred a lie, and God gave them up to their own desire - a lie, and a lie that works efficaciously. It is an awful judgment. Those who will not receive the word of truth may prosper in their outward circumstances; but this prosperity precedes their ruin. This is what the world has to expect.

<05009F> 30 Revelation 10. This chapter forms a parenthesis, an episode. There is a system of great moment, which is to develop itself, the apostasy. It is what we have most minutely described in the Apocalypse. Before closing what is connected with the government of God on earth, it is necessary to introduce the subject of this apostasy. This is done here. The scene passes in Judea. The nations have gathered round Jerusalem like unto sheaves ready for the judgments of God to pass on them Till this time the immediate intervention of God had not taken place on the earth.

The first book had seals. Here, it is a book open, where every one may read, which, while applying to the earth, is also applicable to an open and public testimony to His name and the walk or profession which accompanies it, not to the hidden things of God in providence. Verse 1. The rainbow designates God's alliance with creation, and His faithfulness towards creation; the sun, supreme power; the pillars of fire, firmness of judgment. Verse 2. This revelation is given by Christ Himself, as having dominion over the earth, and as going to take possession of it in judgment. There is no more mystery, for the book is open. We do not see here Christ as the Lion of Juda, but the rights which belong to Christ. He sets one foot on the earth, the other on the sea; that is to say, on the prophetic earth and on things standing outside, particularly the world. Verse 3. The seven thunders. All God's rights over the earth, and His voice, which makes those rights be heard. The manner in which this takes place is not revealed.

31 Verses 5-10. Judgment is still suspended until the seventh trumpet should have sounded. There would, however, no longer be delay, but the mystery of God would be accomplished, as He had announced to the prophets. There will be a special object of the last judgment, the beast which comes up from the bottomless pit. The object of that judgment must appear, before the judgment can take place. The revelation of God that was given to John was very sweet to him. But when he meditates on the contents of the prophecy for his people, his soul is filled with bitterness.

Verse 11. The nations and the kings must appear again at the end to be the object of the last judgment. God has never lost sight of them. Those nations, those tongues, which are the result of the confusion of Babel (that is to say, all the nations spoken of in Genesis 10 and 11) reappear either in Daniel, or Ezekiel, or elsewhere, as in Psalm 83, in order to be the objects of judgment.

<05010F> 31 Revelation 11: 1-18. There are worshippers and prophets, that is to say, a testimony. The Gentiles do their own will, and tread the holy city under their feet. God has a remnant which is sealed, and He communicates with them. Verses 1, 3. We see here the altar of holocausts; the temple and the worshippers found therein are distinguished. The rest is trodden under foot.

Verse 2. Forty-two months. There is one week remaining out of the weeks of Daniel: seven weeks and sixty-two weeks to the time of the Messiah. The events of the last week are irrespective of what concerns the church. It is of this last week, as it is of the sixty-nine others; they were "determined" on the people of Israel and on the holy city; Dan. 9: 24. "Seventy weeks are determined upon thy people and upon thy holy city." Sixty-nine weeks were elapsed up to the Messiah, but He was cut off; Dan. 9: 26. The church is a heavenly system, not providential, which has nothing in common with earthly things, or with the temple at Jerusalem.* The remaining week remains still to be fulfilled. We have here the history of this last week.** At that time, God will resume with the Jews His laws, His judgments, and His terrestrial government.

{*This gives the Psalms a character worthy of remark. Deliverance is effected through the execution of judgments, which are therefore demanded. The church, on the contrary, will come out of all by ascending up into heaven. The Psalms are evidently connected with the Jewish remnant alone in the latter days, and with the consequences proceeding from it, as to the world; also with the work and the sympathies of Christ, which form the basis of it.}

{**The writer wrote later as follows: -

As to Daniel, Christ was cut off and took nothing (see margin - the real sense - did not take the kingdom then), after sixty and two weeks, that is sixty-nine. Now we learn from the gospels His ministry was as nearly as possible three years and a half, so that for intelligent faith there is only half a week left, and, in fact, only that of the great tribulation. For unbelief - the beast and the apostate Jews - there is a week; and they enter into covenant for this time, but he breaks it when half through, takes away the sacrifice, and the great tribulation begins - that which is spoken of in Matthew 24, after verse 15, and in Mark 13 - and this only in the Revelation. - Letter, February, 1881.

See also in Prophetic Volume 4, "Are there two half-weeks in the Apocalypse?"}

32 We now have something precise in statement - Jerusalem; a people at Jerusalem; the city trodden under foot by the Gentiles. These are Israel's relations with God. Israel would not submit to Christ; they will submit to Antichrist. There is a small remnant who will not recognise Antichrist; but the mass of the people will recognise him. God is watching over this remnant whom He has sealed. I do not mean to say, however, that the sealed remnant is confined to these, for there are others of the twelve tribes that are sealed also. There is a testimony of God against men by prophets.

Verse 3. The two witnesses are prophets in affliction. Verse 4. God is Lord over the earth. He will not permit the times of the Gentiles to last any longer, nor that they should tread under their feet what they cannot devour. This is finished. God is going to shew Himself as Lord over the earth He had given the earth to the Gentiles; Dan. 2: 37. His throne had judged and left Jerusalem; Ezek. chaps. 1 to 11 - particularly chap. 10: 18 and chap. 11: 22. And He gives the dominion over the earth to Nebuchadnezzar, to the Gentiles; Dan. 2 37, 38. And until the times of the Gentiles are expired, Jerusalem shall be trodden under their feet; Luke 21: 24. But God will resume again His place as Lord over the earth. The two witnesses render testimony to this lordship, to the Lord over the earth, not to the Father, or to the heavenly glory, to the Lord of heaven.

33 In Zechariah 4 we see a candlestick. All is in order, and everything in its place. Christ's royalty and priesthood sustain and nourish the Jewish people, and all is in its place. But here all is in confusion. There are two candlesticks, two olive trees, but one does not know where to put them. Nothing is as yet settled; but there is a testimony rendered to these things, to their future fulfilment.

Verses 5-8. Such is the fate of the two witnesses, because the beast, the wicked one, assumes his empire, according to Satan's power. The witnesses give testimony to God's right over the earth. There is an allusion to the character of Moses and Elias. Egypt was visited with plagues under Moses; God's people were then in captivity under the dominion of the Gentiles. Moses displayed God's power against Pharaoh, in a way preparatory to the judgment that was to come on him. Elias shut heaven, and made fire come down thence. Elias came at the time of the apostasy of Israel. The last condition of Israel is worse than the first. The spirit of idolatry, the demon of Israel, shall take with him seven other spirits worse than himself, and shall enter again into Israel. The service of the two witnesses is that of Moses against Pharaoh, and that of Elias in the midst of an apostate people. But the beast comes up out of the bottomless pit and kills the two witnesses. This is all that takes place before the sounding of the last trumpet. The particulars about Antichrist are revealed in the subsequent part of the Apocalypse.

It is a serious thing to see the end of the age, and the judgment coming, not on the dead, but on the nations; to see how men are despising all the judgments of God, and how everything concentrates itself in two witnesses, and a little remnant at Jerusalem. It is written that the publicans believed, having received the baptism of John. But the Pharisees reject this baptism and do not believe in Jesus, and they harden their hearts against the Holy Ghost; while the publicans, having received the first testimony, receive also Jesus and then the Holy Ghost. It is important to apprehend the least warning, to listen to the smallest whisper of God's voice, and to obey quickly His warning. There are always warnings that we have neglected previous to chastisements.

34 Verse 14. Two woes are passed, and the third woe, which ends with the judgment of Antichrist, comes quickly. Verses 15-18. Seventh trumpet. The particulars of this woe are not given here; they are given a little farther on; but the seventh seal is the signal for the intervention of God. (See chap. 10: 7.) When the sound of this trumpet is heard, the intervention is celebrated in heaven with all its consequences. It is the result that is celebrated. The course of what is judged is reserved for what follows. This intervention* begins with the judgment of Antichrist and that of the nations which are angry; but if it is with regard to them the moment when they are moved to anger, it is with regard to God's servants and His saints and His prophets the time when God is pleased, in His faithfulness and His love, to give them their reward. Great voices are heard in heaven praising God and rejoicing, because the kingdoms of this world have become the kingdoms of our Lord and of His Christ. The four and twenty elders give thanks and worship God, because the Lord God Almighty has taken His great power and has entered upon His reign. There is great joy in heaven, because the reign of iniquity and of the prince of this world has come to an end; because creation, which from the time of Adam was made subject to vanity and to the bondage of corruption (Rom. 8: 19-22), is come into blessing again, and, by the presence of the Last Adam, by the exercise of His blessed royalty and the manifestation of the children of God, and particularly because Jesus reigns - Jesus, hated by the world, Jesus despised and rejected of men, but Jesus, the beloved Son of the Father, the glorious Bridegroom of the glorified church!

{*Some believe that the judgment itself of Antichrist is the third woe. I was made to say so in the first edition of these notes, but I doubt it. I cannot believe that the description given at the beginning of the chapter is that of the last days of the man of sin. The worship of the faithful and the temple of God are preserved intact, and the strong testimony rendered by the two witnesses secured against all attack, those who hurt them being killed. Now, if this be so, this would be the first half week, the other half remains yet to be fulfilled. (Compare Matthew 24: 15.) I find it also difficult to believe that it is just at the time of the two witnesses being killed that all terminates. Now, it is at the end of the twelve hundred and sixty days. In chapter 12 we have twelve hundred and sixty days, of which it is said, "woe," etc., which resemble much more Matthew 24. Neither does it seem to me right to call the judgment of God a woe. We must remember also that the dominion of the beast lasts twelve hundred and sixty days, and that the two witnesses live during the like period. Are they synchronical? I do not think so.}

35 Revelation 11: 19; and 12

What precedes verse 19 of chapter 11 brings the general history of the ways of God to a termination. And before entering upon the judgments peculiar to the apostasy, the Apocalypse reveals to us more in detail what is to take place on earth. Verse 18 had brought us to the end - to the seventh trumpet. Verse 19 resumes the history from a higher point. We have in what follows, first, the causes of evil, and what proceeds from those causes; secondly, the development of Satan's power and of the moving springs of evil in the instruments he uses, and which manifests itself under a very decided form; and thirdly, what God does in order to destroy the evil.

Revelation 11: 19. The temple of God is seen open in heaven, and the ark of the covenant is seen in the temple. Before the evil is manifested, we have the joy that nothing can touch the ark, and that everything concerning the people of God is firmly settled and secured in heaven. In treating with His people God is binding Himself. This is the ark of His covenant The power of God and His holiness must be manifested towards His people, and displayed in their favour. This is precious, for man's heart will fail him at the sight of evil. But before God lets the evil be seen, He manifests to the eye of faith His temple and the ark of His covenant, where everything is stable, where nothing can be touched. The thunders can fall on the earth, but they cannot fall on God's temple. It is no more the throne; it is the place for worship, the place where God is adored. The lightnings, the voices, the thunders, and the hail, are the action of God on the atmosphere of the earth, on what envelopes it. The terrors of God are acting on the world. The Apocalypse after this shews us the sources of evil, and the judgment of God on them.

36 Revelation 12, 13, 14 form a whole. Chapter 12 presents to us, in their great characters, the sources and the results; chapter 13 the development of evil on the earth, through Satan's instruments; chapter 14 God's relation with His 3 people and with the world for good, and His judgment on Satan's instruments which chapter 13 had made known to us.

<05011F> 36 Revelation 12 is divided into three parts; the first, beginning with verse I down to verse 6; the second, from verse 7 down to verse 12; the third, from verse 13 down to verse 17. First part. Verses 1-6 place before us the actors in this scene, viz., a woman with child of Him who is the object of all the counsels of God, and the vessel of His power on earth, while herself weak (she is, according to His counsels, clothed with supreme glory); a child mighty, but who does not yet act in His might, but is hidden and withdrawn into heaven, while the woman flees into the wilderness; a great red dragon, Satan, who would devour the child, and who hates the woman and persecutes her. The woman is clothed with the sun, with the glory of God, with all supreme authority. The moon is under her feet; all subordinate and derivative authority is under her feet. She has upon her head a crown of twelve stars - power in man displayed to perfection.*

{*It will be found that the number seven is figurative of spiritual perfection, either in good or evil; and twelve, of perfection in man, such as the twelve patriarchs, the twelve apostles.}

The second sign in heaven is a child, the heir of strength. The woman is not the church. There is a great red dragon who is against the woman; it is Satan who resists the manifestation of the glory of the child and of the woman. His power is perfect in its kind; he has seven heads, with crowns, and ten horns. The tail is designative of the bad influence of error in doctrine. The dragon draws after him the third part of the stars of heaven, the authorities. Satan would devour the child. The child is Christ; it is also the church, as associated with Christ. Like Christ she is to govern the nations; Psalm 2 and Rev. 2: 26, 27. The church receives this power from her being associated with Christ; she will, notwithstanding, be also active in heaven. When the Lord Jesus comes again, it will be in the display of His authority, for He shall rule all nations with a rod of iron, and the church will be with Him; Psalm 2: 6-9; Rev. 2: 27. It is what Christ will do when He has taken possession of the inheritance of the nations. Now, He looks for the church; John 17: 9. Later, He will look for the world; Psalm 2: 7. He makes the church to be partaker with Him in the possession of the world; Rev. 2: 27. The male child then is Christ, the Head of the church which is His body. The Man complete is Christ and the church. Christ imparts to the church all He has; but the power of Christ is not yet displayed. Christ and the church are hidden in God. The woman, on the contrary, who was clothed with the sun, remains on the earth, and is in the desert. As soon as we are obliged to seek the woman on earth, it can be none else but the Jews. The church is only in heavenly places, it she is not known on earth. Jerusalem is the centre where God recognises His people. It is the people of God, in relation with God, which becomes the woman on earth when the male child is in heaven. If we seek for the instruments on earth, we shall find that Christ was born of the Jews. In Zion it shall be said "This man was born there," Psalm 87. We have the thought of God in the woman and the glory. We have, besides, the result of this thought, which is Christ. It is to the woman that Satan bears an ill-will; he hates her; but he cannot touch the child who is in heaven.

37 Second part, verses 7-12. We are told here the circumstances which force the woman to flee. Satan and his angels are in heaven; Eph. 6: 12. Satan has access to the heavens which God created, where His throne is placed. It is there he was the accuser of Job; but Satan has no entrance into the light, which cannot be approached. Jesus says, speaking of the miracles of His disciples, "I saw Satan like lightning fall from heaven." From a feeble sample of the power of His name He sees all the power of Satan cast out from heaven. A war takes place now in heaven. Michael and his angels fight against the dragon and his angels. Michael is called the archangel in Jude 9. The word of God speaks of only one archangel. The immediate result of this war is that Satan is cast out from heaven into the earth. He has no more power in heaven. It is a great mistake to believe that Satan is in the lake of fire. He is with the angels in heavenly places. Men will be found in the lake of fire burning with brimstone before Satan is there; chap. 19: 20. He shall be cast out of heaven into the earth, where he will still act and deceive the nations. He is already worshipped amongst the pagans. As soon as the event here anticipatively announced by prophecy takes place, the heavens are for ever cleansed from the defilement and presence of Satan. He was overcome by those on earth, as accuser, by the blood of the Lamb. Satan's accusations only draw out the manifestation of God's favour towards His children. Cast out from heaven, Satan shall come again on the earth to gather the nations from the four quarters of the earth to battle, and to make war against heaven.

38 Third part, verses 13-17. Instead of seeing, as in verse 1, the woman in heaven, having the sun for a crown (that is to say, agreeably to the thought and the counsels of God, a vessel without strength, but clothed with supreme authority), we find her in the earth. Christ issued from the woman, the Jews. The church is in nowise the mother of Christ; she is His bride. When Satan is cast out from heaven, he begins to make war with the seed of the woman, the Jews, the only testimony of God remaining then on earth.

Two wings of a great eagle are given to the woman. The strong man of God,* Christ, does not yet exercise His power. The woman has nothing else to do but to flee for three years and a half, during which time Satan exercises his power on earth with great fury. The only resource of the woman is to flee. Jesus foretold this in Matthew 24: 16. As soon as the abomination that makes desolate shall stand in the holy place (Matt. 24: 15; Dan. 11), three years and a half will elapse until the deliverance. At the beginning of these three years and a half the disciples are to flee to the mountains; Matt. 24: 16. The woman fled to the desert. It is the last end of the indignation (Dan. 8: 19) and of the vengeance; Isaiah 34: 8; ch. 60: 2; Jer. 50: 15, 28; ch. 51: 6, 22, etc.**

{*Psalm 80: 17.}

{**See footnote on page 32.}

One cannot apply to the Roman eagles what is said of the abomination of desolation. Nothing, from the time Jerusalem was taken by Titus, coincides with the twelve hundred and ninety days in Daniel 12: 11, even calculating, as some would do, twelve hundred and ninety years instead of twelve hundred and ninety days.

The serpent does all he can to kill the woman, even when she flees. There remaineth (v. 17) a remnant of the seed of the woman, with whom Satan shall make war. Those who keep the commandments of God, and have the testimony of Jesus Christ,* are those who have the Spirit of prophecy, who are attached to Jesus (that is to say, to the testimony of the Spirit of prophecy, which is God's testimony to God's promise, and not to Antichrist). The flood which the dragon casts out of his mouth is a mass of people; Isaiah 8: 7, 8. When the king of Assyria and all his glory come to lay waste through Judea, they are presented under the image of a flood and of waters strong and many. The earth swallows the flood which the dragon casts out after the woman. God, in His providence, prevents these nations from devouring and destroying Israel.

{*It appears to me certain, that the testimony of Jesus Christ is the testimony that He has rendered Himself, not the testimony that is rendered unto Him.}

39 We have here the end of the last week in Daniel. What remains of the week is connected with the things of the earth. It still remains to be fulfilled. After the way which we find mentioned here, Satan will never regain heaven. After having been cast into the bottomless pit and bound there for a thousand years, he shall regain the earth and seduce the nations (chap. 20: 8), but he will never regain heaven.

The inhabiters of the earth are never the church. They are those who are attached to the system of this world in the prophetic earth of the latter days, and who abide there. The inhabiters of the sea are the nations outside the prophetic earth. Those who thus inhabit the earth, without being righteous, have against them Satan in all his fury.*

{*The order here is to be remarked, viz., the rapture of the male child - the war in heaven - the persecution (through Satan who is cast out of it) of the woman in the earth.}

<05012F> 39 Revelation 13

In chapter 12 we were taught, in the great sign that appears in heaven, what the sources of evil are. In chapter 13 we see the wicked instruments Satan makes use of for the fulfilment of all that iniquity and evil of which he is himself the source. The dragon imitates God, who has given all authority to His Son, and the Holy Ghost acting in His power in the presence of the Son. Thus Satan gives his power to a beast, and another beast exercises that power in his presence. One of the beasts comes from the sea, the other from the earth. We have in these instruments the full display of evil working in the earth. The first beast has also his deadly wound healed, as Christ rose from the deadly wound of death.

First beast, verses 1-10. The sea represents a mass of people without form. When there is order, when population takes a definite shape, this is the earth. The sea represents the mass of people previous to its taking a definite form; chap. 17: 15. Babylon is sitting on the seas, that is, on the people, the nations, and tongues. The lion, the leopard, the bear, in Daniel 7, are the symbols of three of the four monarchies. When God's throne was no more at Jerusalem, God gave all power into the hands of the Gentiles. We see, to the end, four empires represented by four beasts. No mention is made here of the first three beasts, because they had already ceased at the time of the apostle.* In the meantime, Jesus is hidden in God, and sitting at His right hand, according to Psalm 110; Acts 2: 30; Isaiah 9: 5, 6, etc.

{*Only they are recognised in the form of the beast in verse 4. Prophecy could only belong to the fourth beast now, the Roman empire. It is the most important beast, the one which had to do with the Lord Jesus. The Roman empire has been proved by God through the presence of the Lord Jesus. Jesus was presented to the fourth beast, and condemned by Pilate, as King of the Jews. He was born King of the Jews, and the throne of God on earth belongs to Him. He was rejected of men: nevertheless, the throne belongs to Him, and shall be restored unto Him.}

40 The Roman empire has become guilty of having rejected Him who alone had the right of dominion over the whole earth. This it is which gives a character to this beast. Nor is it all. This beast makes war with the saints that are on earth, at all times and under all circumstances, and persecutes in them the Lord Jesus. The Roman empire bears the character of the first three beasts, and combines their qualities in its body. The fourth beast shall be destroyed (Dan. 7: 26), and the lordship shall be given to the Son of man by the Ancient of days; Dan. 7: 11-14. This beast receives power from the dragon (chap. 13: 2) and becomes Satan's immediate instrument.

As the Father has given all power to the Son, who acts in this power through the Holy Ghost, likewise the dragon gives his power to the beast, who exercises this power through another beast.

The first beast has seven heads and ten horns. Each horn represents a kingdom. Each kingdom is crowned. All these kingdoms agree in giving their power to the beast, in whom is an active principle of blasphemy. The Roman empire is to be divided into ten kingdoms, which give their power to the beast. This has not yet taken place. The Roman empire has fallen once, and has been divided, it is true, but this does not fulfil the prophecy. There has never been the union of the beast with the ten horns. When the barbarous nations of the fourth century were brought upon the scene, they destroyed the unity of the Roman empire. The co-existence of this unity with the ten horns has never taken place. Instead of giving their power to the beast, we must consider the barbarous nations, which are looked at as the ten horns which give their power to the beast, as its destroyer. This proves to us that it would be useless to look in the time past for the fulfilment of those things which the Apocalypse reveals to us here, and as to which Daniel 7 and Revelation 17: 12-14 instruct us also. The fulfilment of these things is yet to come. They are prophetical things, not historical. We may omit the consideration of five heads as already fallen at the time of the apostle. There is one head contemporary with the apostle, and another to come. One of the heads is marked by a deadly wound, but it is to be healed, or, as it were, rise again. It is in everything an imitation of what God does, and of the resurrection of the Lord Jesus. All the kingdoms from the west shall unite to give their power to the Roman empire. All the earth, in admiration at the restoration of the Roman empire, shall follow after the beast. This has never happened yet. We have in Napoleon an image of this. It is like a prelude to the fulfilment of prophecy. There will be such an admiration, equal to adoration and worship, at the resurrection of this empire.

41 Besides what thus externally characterises it, there is (v. 5) a moral aspect, a mouth uttering blasphemies; Dan. 7: 8. This dreadful time of the blasphemies of the beast shall last forty-two months. It displays its anger towards those who dwell in heaven. It is already thus in principle. If a Christian will walk as an inhabitant of heaven, the world cannot bear him. That will be still more dreadful then. A distinction must be made here between those who inhabit the earth, that is, the prophetic earth (whose hopes are upon the earth, and who are not dwelling there as pilgrims and strangers), and the nations, tribes, and tongues, by whom must be understood men in general. Those who inhabit the earth shall worship the beast, which is not said of the tongues, tribes, and nations.

The fate of those who inhabit the earth will be to worship the beast. The tongues, the kindreds, the people, and the nations, shall be under its authority; but they do not follow nor worship it; 2 Thess. 2: 9-12. There is the coming of Antichrist, as there is also the coming of Christ. Strong delusion shall be sent to those who have not received the love of the truth, but who take pleasure in unrighteousness, that they should believe a lie. They are those who inhabit the earth, the professing church, and not the heathen, to whom the truth never was set forth. The terms "power, wonders, miracles," are the same which Peter uses (Acts 2: 22), to shew forth unto the Jews the power of Jesus. The same things will be displayed by Satan in evil, in order to accredit evil. It is an awful thing to see the world, rejecting the truth, have strong delusion sent unto them, so that they should believe a lie, and worship the beast to whom the dragon has given his power, because they refused to worship Christ to whom God had given His power.

42 What we read in verse 10 is a principle for Christians The character of the patience and of the faith of the saints is not to resist at all. This is true at all times. If any one will use the arms of the flesh, he shall be made subject to them. Whosoever draws the sword shall perish by the sword.

Second beast, verses 11-13. It rises out of the prophetic earth, out of the nations who have a form. It bears the appearance of the power of Christ; its form is, as to its horns, like unto a lamb, but what it says is the voice of Satan. It has put on the form of the lamb, as to power, and yet its doctrine is that of the dragon. The second beast exercises all the power of the first in its presence. It performs wonders, like Elias, who made fire come down from heaven. It acts so as to appear to cause the judgments of God to come down upon men.

The form of a beast is not the last form that the second beast takes. It will appear at the end as a false prophet. We have here the first manifestations of it only. The first beast here is seen as a whole; but the end of the second beast is in the latter part of chapter 19, where the beast and the false prophet are taken; in which we can recognise evidently the two beasts mentioned in chapter 13. The second beast does not always retain the character of its terrestrial and secular power. It teaches a doctrine, and, when it loses its power, it gives its influence; it falls as a beast and not as a false prophet.* It is a person who exercises all his influence through his doctrine. He has lost his first character and his first power; no mention is made how he lost them. The power of the second beast was in his miraculous signs. The same influence is seen in the false prophet. The beast is recognised in him. It is a seducing influence, in order to deceive the inhabitants of the earth, and cause them to submit to the first beast, to the Roman empire, who is the immediate depositary of Satan's power.

{*In its final destruction, it is characterised as "the false prophet." It is perhaps uncertain whether its destruction, as false prophet, presents anything else but what characterises the beast, the only character it retains in its last relation with the first beast.}

43It is the end of the inhabitants of the earth. If we are Christians, we are of heaven, and not of the Roman empire. Man thinks that if he could get rid of religion, the march of intellect would be more rapid, and he would be happier. Yes, there would be more activity of mind, but not one tittle of conscience. The mouth will be filled with blasphemies. Some think that Christianity will have the upper hand. No! unbelievers will have their desire, which is the object of their expectation. Man's faculties will produce wonderful things, but they will produce neither conscience nor happiness, nor eternal life; and man is only exalting himself to receive a more terrible blow, a more fearful judgment!

This is what is written in the word of God. Though the great whore shall be indeed destroyed (Rev. 17: 16, 17), the result of her destruction will not be the conversion of those who shall have destroyed her, for the ten kings give their authority to the beast. These things must come to pass in order that the judgment of God may take place. Conscience even may throw us into Satan's arms, if we are not kept by the power of Jesus. In order that none may escape the first beast, the second is there to deceive men and to make them believe a lie. We are told of those things that we may avoid the least details of that system of corruption which as yet has the appearance of Christianity, but which has the speech of the dragon. The image of the beast, in verse 15, is the image of the chief of the Roman empire, Antichrist.*

{* See footnote on page 78 and the paper re "Antichrist."}

Verses 17, 18. I confess my ignorance as to the number six hundred and sixty-six. I cannot present you with anything satisfactory to myself. We find, answering to the number six hundred and sixty-six, the words 'apostasy' and 'tradition'; but I cannot say anything positive on the point. Without saying greater spirituality might not discern it now, my impression is that it is a mark graciously given to assure the discernment of those exercised by it at the time.

44 May God give us to see and to mark the course which this world is running, and enable us to avoid all its influences! When one knows what will be the end of a thing, one avoids that which would lead to it. The end of Christendom is awful. God makes us acquainted with it in order that we may avoid it. The more I see what is taking place,* the more I discover that things are hastening on, that evil may have the upper hand and be judged, that God may judge it and purify the earth. The iniquity must be full before God strikes; Gen. 15: 16. We are in the last days in this respect. Men believe that there is great progress taking place, yet they feel great uneasiness in the expectation of what is going to happen. Christians must keep apart, living according to the principles of their heavenly calling.

{*These notes were taken in 1842.}

<05013F> Revelation 14

The preceding chapter gives the description and history of the great instruments of evil on the earth. This (which is the last of the three chapters, 12-14, which, taken as a whole, form, so to speak, a book) gives us the history of the ways of God on the earth, during the period of the beast up to the end of the judgments. We find ourselves here (not in heaven, as in chapter 12; not on the earth with the beast, but) on Mount Sion. God still acts in grace, not now with the view of gathering the church, but towards the remnant on the earth.

Verses 1-5. There are redeemed ones from amongst those of the earth; they are first-fruits unto God and unto the Lamb. Before the harvest is completely ripe, some of the first-fruits are presented to God. We are the heavenly first-fruits of the whole creation, to be with Christ, who is Head of the creation in a heavenly manner. But God's purpose is that there should be a bond between heaven and earth. Jesus is to unite all things in heaven and on earth. Sin has brought every thing into confusion and rent the tie. Jesus came; and He was, while on earth, a link between heaven and earth. The Holy Ghost came down upon Him. Heaven was open, because Jesus (the only one heaven could recognise) was on the earth. In John 1: 51 the angels are seen descending on Him as the Son of man, which will be entirely fulfilled in the time of the glory of Jesus. Stephen saw heaven opened; but Jesus, who is the object of God's delight, was in heaven, where man is entered in Christ, and where man can find a place with Christ. When the Jews rejected the gospel, heaven was opened that the church, full of the Holy Ghost, might contemplate the glory of God. When Jesus was on the earth, heaven looked on the earth; now that Jesus is in heaven, the church on earth looks on high. In a yet fuller revelation, as at the conversion of Paul, it is owned as one with Jesus, who is there.

45 Jesus has not given up His rights over the earth. The church is chosen by Him to be with Him in heaven and to share with Him His rights over the earth. Jesus is to reign and to unite the heavens and the earth. The beginning of this takes place here. The hundred forty and four thousand are on Mount Sion, and learn the song of heaven. In Sinai God required obedience from the earth. Mount Sion, on the contrary, represents kingly grace upon earth. After Israel had failed under Moses, under the judges, and under Saul, David became the king chosen of God to reign over His people. Jesus is to sit on David's throne. David carried the ark to Mount Sion in the city of David; 2 Sam. 6: 12-19. It is written in Hebrews 12: 22, "But ye are come unto Mount Sion," that is to say, not to heaven, but to the mount of royal grace [in opposition to Sinai], to the mountain where the ark of the covenant was, before the temple was built; Psalm 78: 67-72. After Israel had been unfaithful, God made choice of David to feed His people. Mount Sion is the seat of that authority. The passage quoted above in the epistle to the Hebrews shews all the glory that will surround the Lord Jesus when He mounts the throne of David; and the epistle to the Hebrews tells us that we do not belong to the system of Sinai, where man fails, but to the system of grace.

John sees the Lamb on Mount Sion. We cannot enjoy God's favour but through the Lamb; and the suffering Lamb was the true Messiah and heir of David. Heaven is raising a song of joy, because the blessing of the earth is beginning to appear. Those that are redeemed from the earth learn this song. It is a peculiar work and blessing before the general harvest. They are the ears of ripe corn, the first-fruits chosen and presented to God before the others. The hundred forty and four thousand are the only ones that can learn that song. Their ear is more quick to understand the things of heaven, and to be a link between heaven and earth.

46 In the Revelation "the earth" is always distinct from the world. The earth, where the light has already shone, is what is called the prophetic earth. Before God judges the nations, kindreds, people, and tongues (which are outside the earth), as well as those who inhabit the earth, there shall be given a new testimony - that of the angel who announces the judgments of God which are going to fall on the world (v. 6, 7). It is not here the gospel that gathers the church; it is the everlasting gospel. The testimony of the angel is, "Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters." This testimony bears on the judgment of God, and is an appeal to the idolatrous nations to flee from this judgment. There is no question here of the message of salvation which God is now addressing to men by the preaching of the name of Jesus. To apply this passage to the present missions is to close the mouth of the angel who says "The hour of his judgment is come." God, on the contrary, allows us time still to announce and to proclaim His grace towards poor sinners, and to preach the gospel to every creature. The time for this message is that of which the Holy Spirit says, "Behold, now is the day of salvation." The gospel we have to preach gathers the church for heaven; that of the angel announces the judgment to the earth. God always sends a special testimony before the judgment. He sent Noah before the deluge; He will act in the same manner before the judgment of the earth.

Verse 8 shews us the downfall of Babylon. This is not yet the fall of the beast. Babylon is the city of corruption, where everything has become merchandise, even the souls of men. The particulars of this judgment are seen a little farther on.

Verses 9-11. A third angel announces the chastisement of the inhabitants of the earth, who worship the beast. Men must choose between the wrath of God or that of the beast. The great proof of faith at that time will be in not worshipping the beast.

Verse 12. "Here is the patience of the saints." There are times when one can walk quietly. An entire separation from the world, then, is that in which faithfulness would consist; but peace renders this difficult, because, the respective boundaries being easily forgotten, worldliness comes in. In times of persecution faithfulness consists in bearing testimony, and in not denying the Lord, nor His testimony, in order to escape the wrath of man and of the enemy.

47 Verse 13. "Blessed are the dead which die in the Lord from henceforth." The question of dying for Jesus is settled in the happiness of those who die, in their glory and their return with Christ.

Verses 14-16 shew us the harvest of the earth. The harvest includes both good and evil. It is the end of the age. It concerns here only the earth. Two shall be found in one bed; one shall be taken for judgment, the other left, as it happened at the deluge and in Sodom. The world is judged and separated from those that are faithful.

Verses 17-20. Fire always figures the judgment of God. Every one shall be salted with fire. The work of every one shall pass through the fire. The angel coming from the altar has power over the fire, over God's judgment.

There are three things to be remarked in what Scripture says of the vine. "The house of Israel is the vine of the Lord of hosts, and the men of Judah his pleasant plant," Isaiah 5: 7. But this vine of Israel produced but sour grapes. John 15 presents to us Jesus as being Himself the vine on earth, the true vine; but He is rejected. It is because this vine is on the earth, that every branch which beareth not fruit is taken away. The question there is not concerning the elect for heaven, as such. A Jew might conform himself to the law, and yet produce no fruit. The question now is about bearing fruit. What we have in the Revelation presented to us here is a vine on earth, the form of the people of God in the earth; but each cluster is the object of the judgment and of the wrath of God. It is not a harvest in which you have to separate the good corn from the bad. There is nothing but what is bad in that vine, and there is an awful judgment of God "without the city," near Jerusalem, and in Edom; Isaiah 63: 1-6. One does not understand how this passage could be applied to the work of Jesus on the cross. He is clothed with glorious apparel. He is in all the greatness of His strength. He treads the winepress, and tramples down the People in His anger. His garments are sprinkled with their blood, not theirs with His. It is then He redeems the Jews. At the cross His arm did not save Him. The vine, the form of religion in the earth, will be the object of judgment. This contains an allusion to what took place amongst the Jews. In Leviticus 23 the feasts are presented to us in the following order:

48 Firstly. The Passover: Christ is our Passover. Secondly. Pentecost: the coming of the Holy Ghost has given us the reality of that feast; the Holy Ghost gathers the church as the first-fruits of creation. Thirdly. The feast of Tabernacles: this feast has not yet had its antitype. Several months of interval elapsed without feasts after Pentecost. In the seventh month which begins with the feast of trumpets, on the tenth day the people were to afflict their souls. On the fifteenth day began the feast of tabernacles, during which Israel lived in tents, in remembrance and as a testimony that Israel had been a stranger and a pilgrim in the desert - he who now was living in peace in the land of promise. The feast of tabernacles was celebrated after the harvest and the vintage were over, after the produce of the earth had been gathered. This harvest and this vintage are yet to come, and the true feast of tabernacles has not yet taken place.

To sum up things, Revelation 14 presents to us an elect people; grace acting, and a testimony rendered; the downfall of Babylon; a warning to those who shall worship the beast; the blessedness of those who die in the Lord; the harvest; and the vintage of the earth.

It is very instructive for us to see where all this leads, and what the end of it will be. All that which is of the flesh shall fall under God's judgment. It is there that all men's prospects and hopes end. There is also the consolation of being able to rise above these things, of seeing heaven open. The more death is our condition on earth, the more also we shall see of heaven. If the power of the Holy Ghost carries us to bear a testimony that would lead us to death, we shall be a thousand times more happy, and we shall see heaven open for us. The principles of the corruption of the earth are all in activity. Faithfulness consists in fleeing from those principles whose fruits are clusters for the vintage of the earth.

Notes on the Apocalypse gleaned at lectures in Geneva, 1842.

J. N. Darby.

<05014F> 49 {file section c.}

Revelation 15, 16

These two chapters contain one and the same subject: namely, the vengeance of God. The seven vials are the vials of the wrath of God. They are still things preparatory. It is the wrath of God, and not yet that of the Lamb and His judgment. Chapter 17 is an episode on Babylon. Chapter 18 is the judgment of Babylon.

49 Revelation 15. The things presented to us in this chapter do not form a continuation of those contained in chapter 14. We have another sign. It is the description of the last plagues by which God will consummate His wrath against the inhabitants of the earth. They are preparatory judgments, which invite men to repent, but which, after all, only provoke anger. We do not yet see the Lamb here; it is not the manifestation of Jesus in Person.

Throughout the Apocalypse, we find the faithfulness of God towards His people before the execution of His judgments. No, it is impossible one hair should be lost, even if the faithful be killed. Satan can for a while kill the body, but all his power ends there. Verses 2 and 3 set before our eyes the symbols of things very affecting. The circumstances of the scene allude to the service of the temple. The sea of glass recalls to mind the brazen sea in the temple. We have seen souls under the altar of burnt offerings. We are led here a little farther to the laver, the brazen sea, where the consecrated priests washed their feet, as Jesus washes the feet of those whom He has consecrated priests, after having been made a burnt-offering for them. This brazen sea represents purity. The sea here is filled with glass (that is, as transparent as the water was in the brazen laver) but it is solid. It is purity, but not now employed as an instrument of purification; it is firm, unalterable, on which they stand. (Compare chap. 21: 18.) In our contact with the world we are always defiled. Our feet are on the earth. We are washed; but we walk on the earth that is defiled, and Jesus washes our feet. In the heavenly city we shall walk on purity itself. The whole city is purity. That is the nature of heavenly things. Those that are in the city are in contact with the perfection of the purity of God. There is therefore no longer defilement nor purification. That is in the main what is seen in the elect (v. 2); they stood on the sea of glass. There is, moreover, the fire, because they had gone through the judgments of God. They had come out of tribulation under Antichrist. (See chap. 13: 13-16). They had conquered - conquered even unto death. They had also shewn their faithfulness, and had not worshipped the beast. The faithful spoken of here form a distinct class. They are on a sea, as it were, of fire. In principle, this is the character of our tribulations. Water will not always suffice for the hardness of our hearts. Fire, chastisement, trial, become necessary; but trial would be of none effect if there were not the action of the Holy Spirit through the word. If I correct my child and he submits, the punishment ceases; if not, it continues. Therefore it is that we often see trials and chastisements continue. We must then ask and accept that the inward work be perfected, and then the trial will be removed.

50 In chastisements the hand of God is applied to the soul exactly according to the state in which it really is. Abraham, being more faithful than Lot, escapes the sufferings of Lot. Lot's position was more trying. Unfaithfulness may be the occasion for God to manifest His ways, although he that is more faithful will be more blessed at all events. Faithfulness (although displayed in circumstances from which more faithfulness would have kept us) does not fail to have its reward; but it takes place in the midst of more sufferings.

Verse 3. There are two subjects for praise. We may sing the wonders of God, His works, as this was the case in Israel; or else we may sing the ways of God, as it is the case with the church. The church has not known the plagues of Egypt, the Red Sea, Sinai, as events happening to herself; these things are written for her instruction. She has the knowledge of the ways and of the thoughts of God. In the Jewish state, when under tutors and governors (Gal. 4: 1-3), those things happened to them, but they were written for us; they were as children, they had need of palpable things. The Red Sea was not divided for us; but when Paul says "they were all baptised to Moses in the sea," I understand better than Israel what the Red Sea means, and I have in the event the knowledge of the intention and of the thought of God, which is evidently a much greater favour.

The faithful sing the song of Moses and that of the Lamb - the visible power of God over the Red Sea and in Sinai; and the glory of God in the Lamb, His faith and His obedience unto death, having been made subject for a while to the power of the wicked. They sing the love of God, the ways of God, the glory of God - things manifested by His judgments, but concentrated in the cross of Jesus.* "How marvellous are all thy works! Thy ways are ways of justice and of truth!" The saints have here these two things before their eyes: the works of God, the manifested deliverance of His people, His judgments over the wicked - this is the song of Moses; the purpose and the counsels of God towards His people - this is the song of the Lamb; Psalm 103: 7. "God has made known his ways unto Moses; His acts unto the children of Israel." Moses had seen on the mount the pattern of the things of God, the pattern of the tabernacle. The names given to God in verse 3 are those of Jehovah, a name revealed to Israel; and of Almighty, a name revealed to Abraham. It is the works of God that these names recall.

{*I have some doubt whether the song of the Lamb does not refer here rather to the exaltation of the Lamb in royal power and preferment in the latter day, than to His perfect work on the cross. The Lamb had been slain; but in the Revelation it is ever rather the place He who had been slain takes than His death that is in question. It is that suffering Person that is brought forward. So here. Mercy and truth will then be met together; righteousness and peace will kiss each other. Truth shall flourish out of the earth, and righteousness shall look down from heaven. These are God's ways. No doubt this was morally accomplished on the cross; but that Psalm speaks of its manifestation in result on earth, and so here. It is the manifestation on earth of these things rather that is sung, not that in which they are known to faith.}

51 We see in verse 4 how the nations will be brought to God, namely, because His judgments will be fully manifested. Isaiah 26: 9, 10 displays the same principle, a principle which is essential to the understanding of the ways of God in this respect. "Let favour be shewed to the wicked, yet will he not learn righteousness." This is what we have set forth to us in the gospel; but when the judgments of God are upon the earth, the inhabitants of this world will "learn righteousness." Judgment will devour the wicked, and the earth will be instructed thereby. The effect of the gospel will not be to render the inhabitants of the earth subject to God: the gospel is to gather the church for the heavenly glory. It is because the judgments are made manifest that the nations come and prostrate themselves before God.

Verses 5-8 open to us a new scene. The seven angels are clothed in pure and white linen; it is personal holiness. They have their breasts girded with golden girdles. Gold is the emblem of the perfect righteousness, of the justice, of God. The girdle is the sign of activity in service, or of that government and of that power over ourselves which would render us fit to act, and by its very character to execute this righteousness. Christ also is girded with a golden girdle. Here, it is not grace that is in activity; it is the wrath and vengeance of God.

52 Jesus had said, "In your patience possess ye your souls" (Luke 21: 19) - a position of faithfulness while the testimony lasts. There will be a time when God alone will testify of Himself, without any man's testimony rendered to Him; it will be a testimony of vengeance, because His power and His righteousness have been despised by man.

The vials are given by [one of] the four living creatures. The smoke from the glory of God is a testimony of power and majesty; but it obscures and hinders any relations with God, and no one at that time can draw near Him. God does not appear there, either in the ark or in Christ, where He is reconciling man to Himself, and dwells in Israel. It is a time of majesty and not of grace.

<05015F> 52 In chapter 16 the vials are poured out. The prophetic earth is here the object of judgment - the earth, where God made Himself known, and where He has been rejected. The vials of His wrath are to be poured out upon the impenitent inhabitants of that earth. When God alone can render a testimony to Himself, because every other testimony has been rejected, all the world must undergo the vengeance of God.

Revelation 16. You will recollect that we have been particularly occupied with those that are on the sea of glass, who escape the judgment, and are singing the song of Moses and of the Lamb. They had expressed in their song that the judgments of God were fully manifested. The angels come out of the temple for the execution of these judgments. We have distinguished between the wrath of God which falls on the earth, without Christ being manifested, and the judgment and the wrath of the Lamb manifested in person. The manifestation of the Lord Jesus and of His judgment is something quite distinct from the wrath of God; and when God has acted in His wrath, all is not over. God manifests solely His glory through the instruments He has chosen, and it is not then the time to enter into the temple. The wrath of the Lamb, which is subsequent to these events, falls on the beast, who is brought on the scene in a peculiar way after this.

Verses 1, 2. The scene is altered. Before, it was the beast who persecuted those who had not its image: now, God is acting, and smites those that had persecuted and such as had submitted themselves to the power of the beast. The sun here is only the supreme authority over the earth - that which shines on the earth and on this prophetic scene of judgments. The inhabitants of the earth had worshipped the beast and persecuted the saints and the prophets. When the vial of the wrath of God is poured out upon the earth, it strikes those who had worshipped the beast and received its mark. An allusion is here made to what took place in Egypt. A malignant and dangerous ulcer, misery and anguish reach those who would not bow down to the Lord Jesus, who preferred ease upon the earth and the lie of Satan. Thus it is that men blind themselves, and then God sends judicial blindness. He hardened Pharaoh's heart and made fat the heart of Israel. God will do likewise to the world which calls itself Christian, and which is rejecting His warnings and despising His judgments. God gives them up to a lie, and then sends His judgments upon them. The end of the Christianised world is seen in the remaining part of the book. The more I read those passages, the more I am astonished how those who read them can do so without learning from them that all we see around us is coming to an end, and an end in condemnation.

53 Verses 3-7. The second angel pours out his vial on the sea, on the nations which are outside the prophetic earth. The earth is the theatre where things of a moral character in the creation are resolved. Infidels have often made a comparison between the importance of this earth and that of other stars; but in this they have only shewn the folly of their wisdom. It is in man and in this earth that all moral questions of God's justice, and of His wisdom, and of His love, are resolved. The importance of the battle does not proceed from the place where it is fought, but from the principles which it decides. Here it is that all which manifests the dominion of God and the power of evil is brought into evidence by the death and resurrection of Jesus. During the time of the Jewish dispensation, Judea is the scene of the manifestation of God's ways; it is then called "the earth." Now, "the earth" is Christendom, where God's ways were also displayed. "The sea" is the mass of the nations dispersed outside this prophetic earth. There is a universal judgment upon those nations. The rivers represent people made distinct the one from the other, as under the influence of certain principles. Thus it is said, the fountain of Jacob.

54 The blood out of the body is death. Death is the character of the judgment which falls on those nations. Moses changed the water into blood. With regard to those mentioned here, the principle of their life and of their being before God is death. They are given death to drink. They shed the blood of the saints, of the righteous, and God gives them up to death (v. 6, 7). The voice comes out of the altar, because it is there, so to speak, that the souls that have been persecuted, and of whom God is taking vengeance, were (so to speak) offered to Him. The expression "as the blood of a dead man" gives the most awful idea of death. In the body is the blood, is the life. That which ought to sustain life becomes the expression of death. Verses 8, 9. The sun, the power which rules over the earth, becomes intolerable, and scorches men as with fire.

Verse 10. When judgment comes alone, it does not produce repentance. God has had patience with the world, and this patience has delayed the return of Jesus. The apostles had been taught by God to wait for the return of the Lord Jesus. Man finds that the Lord delays His coming; but, when the church holds this language, she begins to do her own will, and to enter into fellowship with the world. From the moment the servant says within his heart, "My Lord delayeth his coming," he beats his fellow-servants, and begins to eat and to drink with the drunken; he becomes unfaithful and worldly. It is true the Bridegroom does delay His return; nevertheless, we must wait; and those who are like men waiting for their master shall reap according to their expectation. If we give up waiting for Him, we prepare ourselves a part with the hypocrites. The waiting for Jesus was that which at the beginning detached the heart from the world, and rendered faithful. The Christian religion has made its way into the world, in consequence of this faithfulness, and of this detachment from it. If we wish to act with power over a mass of men, we must be above their range of character. The church is not to adopt the principles of men - she is to manifest God. The looking for the Lord is what distinguished the earlier Christians, and separated them from the world. Who will have the better part, those who have acted thus, or such as have said, My Lord delayeth His coming? As soon as such language is held to us, a principle is proposed which falsifies our position as Christians. And although He does in fact delay His coming, yet those who are waiting for Him are fulfilling His intention, and those who do not wait for Him shall be made ashamed.

55 God has patience towards the world, and waits, because He takes no pleasure in the death of the wicked. But the judgment comes sooner or later. I see evidently that men oppose the doctrine of the coming of Jesus, or at least that they would wish to persuade themselves that He is not coming so very quickly. This is the principle of the unfaithful servant, and this principle leads the Christian to mix with the world; whereas the looking for the coming of Jesus separates the Christian from the world. God has had patience. He has given warnings; and, when these judgments strike men, men blaspheme. When the will is not subdued, the heart is always made bitter through chastisements.

Verses 11, 12. The fifth angel smites the seat of the beast, not the beast itself. The irritation of man's heart against God has become excessive, and men gnaw their tongues in their frenzy. The kingdom of the beast, which had made such fine promises, is filled with anguish. It is even so now with God's enemies, their conscience is gnawing them.

Verse 12. The sixth angel pours out his vial upon the great river Euphrates. We see evidently that the beast is not destroyed, although its empire is rendered miserable. There is an interval here, as after the sixth seal and the sixth trumpet. The river Euphrates, which is the barrier of the prophetic earth on the side of the east, is dried up. The barrier falls, and the kings from the east can enter.

Verse 13 presents to us the direct power of Satan, the dragon, the direct enemy to Jesus, the Christ; the power of the beast, the Roman empire in its state of revolt against God; the power of the false prophet. Unclean spirits proceed from them and go to the kings of the earth. All that which governs and directs in the earth will be gathered by these three unclean spirits. It is not then Christianity that will embrace the world by its influence; on the contrary, it is the diabolical influences which gather the inhabitants and the powers of the earth. It is very evident that unclean spirits are not the gospel; and there is not a greater illusion than to believe that the Christian religion will extend to, and embrace, the world. It is undoubtedly through judgments that the knowledge of the glory of the Lord (not the knowledge of His grace) shall cover the earth; Hab. 2: 14. It is easy for men to say, We shall fill: but this is not said. It is written "For the earth shall be filled with the glory of the Lord." This does not mean that the gospel is not to be preached. If I believe that the judgment will come quickly and fall on Christendom, this will urge me to bear testimony according to the mind of God, and not according to the illusions of men. See the judgment that is coming, and seek with all your might to draw sinners away from the wrath to come. When we see infidelity more and more openly manifested, and a testimony designed to rescue men from the ways of wickedness, it is a proof that judgment is drawing nigh. If three thousand souls were converted in one day, it was because Jerusalem was going to be given up.

56 Verse 15 contains another warning. I do not know anything satisfactory as to the word Armageddon mentioned in verse 16. Compare Judges 5: 19 and 2 Kings 23: 29; but the first passage rather. We see from verse 17 to verse 21 the great upsetting and confusion of the nations. All that which seems strongest and most elevated (mountains) is overthrown. A direct judgment from God falls upon man. All the foundations of the earth, as a system half moral and half civil, are thrown down. What a blessing for the Christian to have assured peace, to know that, having kept the word of the patience of Christ, he shall also be kept from the hour of temptation; and the more the storm is raging outside, the more there is calm and tranquillity in the house of God! We have on our side the immutability of the throne itself, from whence proceed these judgments, and these judgments do not touch us. This is the joy of the child of God. The peace of God keeps him in the midst of the awful time coming on the world.

<05016F> Revelation 17

We have now entered on the scenes of the last judgments, which God is to fulfil in order to introduce the glory of Jesus. The seven vials have accomplished the wrath of God. The Spirit of prophecy gives with more detail the two forms of evil developed at the end - Babylon and the beast. Things are more simple and more easy to understand than at the beginning of the Apocalypse. When evil becomes openly manifest, the thing is more evident; for the winding up of the scene of this world interests more particularly the church.

57 Verse 1. In speaking of heavenly things, one speaks of things that are not yet as though they were, for God has foreseen and judged everything. Heaven is familiar with evil as judged, as with that which is good to enjoy it. God has taken notice of everything beforehand; and all is found on the path to His glory. The angel is familiarly acquainted with all that relates to the great whore. To us this is not clear and must be explained. All that happens to us is foreknown and pre-arranged of God, in order that His child may stand in the midst of difficulties. All I have to do is to say - God is perfectly acquainted with the position I am in, and He knows the way He has prepared to extricate me out of difficulties if I remain faithful. In all things present your requests to God, knowing that He cares for you. John could not so much as even imagine such a thing as this great whore; she has the double character of corruption and influence over the nations.

Two things are contained in this chapter: Babylon and the beast; corruption and the power of evil in violence. Man's will manifests itself in two ways - corruption and violence: this was the world's state at the time of the deluge. Satan is a liar and a murderer. The Lord Jesus is the truth and the life, instead of being a liar and a violent man. Antichrist does his own will. Jesus does the will of Him that sent Him. Here is corruption, violence, self-will, and murder. Babylon is corruption in all its depth; and the beast is self-will, revolting even against God Himself. These two principles, which have been from the beginning, are embodied, and act.

Verse 2. The kings of the earth are the powers where light has shined, the powers of the last prophetical scene of monarchies. Verse 3. Babylon is centre of commerce, of riches, the capital of the vanities of the world, the mother of idolatries; but as to the Spirit of God, it is a desert (v. 3). He finds nothing in the world that can satisfy the holy desires of a renewed heart. What the flesh or the natural man loves, the Spirit hates. What is desirable to the natural heart is only a desert and corruption to the Spirit.

The beast, having seven heads and ten horns, is the Roman empire. The woman is here seated on the beast, and rules it. This is the relationship between the moral corruption of this world and the civil powers. Later these relations are changed. In the Old Testament Babylon poisons the nations. Here also she is the centre to which the nations are attracted, the centre of the corruption, the luxury, and the glory of this world. It is also the centre of religious idolatry; Dan. 3.* This system of corruption at the beginning rides the beast and rules it. The kings of the earth find it profitable for themselves to sustain this relationship with the woman; corruption governs.

{*The idolatry is that by which God characterises its real Satanic evil, its luxury, and pleasure, and gain, that by which man is attracted to it.}

58 The names of blasphemy are varied characters of self-will and of rebellion in the beast which opposes God.

Verse 5. We see in Babylon the spring of all corruption. She is the cause that all the relationships that ought to subsist with God, are sustained with the world. She leads men to abandon the true God; they may give themselves up to idols.

Verse 6. The secular power puts the saints actually to death; but it is Babylon who is guilty. She is drunken with the blood of the saints, and with the blood of the martyrs, the witnesses of Jesus. As it was once Jerusalem that was guilty of the blood of prophets, so it is now in Babylon that the blood of the saints is to be found. It is here we find the principle of that religion which is connected with the world, and has its resources there. It is the most hateful thing in the sight of God.

Verse 7. John is marvelling that that which had the form of godliness and the name of religion should be guilty of the blood of the martyrs. It must have been no less amazing to a Jew that God should require of Jerusalem the blood of the prophets. In the sight of God one generation inherits of the preceding generations all the iniquity which they have completed. Their conscience ought to be warned by this iniquity. "Ye be witnesses unto yourselves that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers," says the Lord. If Christians are not entirely separated from Babylon, they inherit the iniquity of the preceding times, because they join themselves with it, their conscience not gathering any instruction from it. When man has exhausted one principle, God presents him with another to work upon his conscience: and, if he rejects it, he is so much the more guilty. In Abel nature is violated; afterwards, the traditional knowledge of God; Rom. 1: 18-23. Afterwards it is the law; and then it is Jesus Himself who comes to put the heart to the proof. When the knowledge of the Father and of the Son is introduced, the Jews then seek to shew their faithfulness to God by killing those who introduce this knowledge. Man glories in a truth that costs him nothing inasmuch as it is generally received, and takes advantage of it to oppose the admission of more light which would demand faith. The Jews insist on the unity of God in order to deny the Son. When we appeal to a truth that was blessed to us at one time, in order to refuse another sent now, it is rejecting the means by which God will act now. It was the bigoted Jews, not the heathen, that opposed themselves most to the introduction of Christianity.

59 Sincerity alone will not do. The new light must be admitted. They will kill you, "because they have not known the Father nor me," John 17: 3. Thus it is that the most precious light becomes the instrument of evil in the hands of infidelity. This principle is very important for those who are acting in the kingdom of God. From verse 8 the angel leaves the woman, to give us the history of the beast.

The contents of verse 8 had already been announced in a less clear manner before. When the Roman empire is spoken of, it is said that it exists no more. Here we find this difficulty foreseen, pointed out, and explained. Here is the key to the enigma, with the certainty that He who gave it invented the enigma also.

The Roman empire is to come out of the bottomless pit, from the region of darkness, and act with power for evil. It is a very serious matter to see at the end the power, which has dominion over the earth, come up out of the bottomless pit itself. The inhabitants of the earth shall marvel at this kind of resurrection of the Roman empire, and then it is that the world shall follow after the beast; chap. 13: 3. It will be seduced when the beast shall have taken the character of the resurrection of the Roman empire destroyed centuries ago.

Verses 9, 10. There is a certain likeness between the woman and the beast. A woman, a city built on the perfection of power, on seven mountains, represents the centre of corruption. The beast has seven heads also. The heads are kings, or powers of government. Five are fallen - five kings, or five forms of government. The particular facts which have accomplished parts of this are of little importance. History is not necessary in order to understand prophecy. It is even oftentimes an obstacle, because what is often important to man is not so to God, for God has Christ in view.

60 Although history fulfils prophecy, yet it never explains it; whereas prophecy explains history. The faithful are called to believe in the prophecy before it is fulfilled. The way to understand the word is to have the mind of God, and to apprehend His purposes with respect to Christ. At the time of the apostle five kings had already fallen. The sixth was there. A seventh was to come for a short time.

Verse 11. The eighth head of the beast is the beast itself, the whole power of the beast concentrated in the person of the chief. It is the Roman empire brought to life again through Satan, with a diabolic character, but which shall be destroyed. There will be a restoration hereafter of the Roman empire, and this restored empire shall be destroyed by the power of God. In 2 Thessalonians 2: 3 the man of sin is called the son of perdition.

Verse 12. The ten horns have their power the same time with the beast. The kingdoms that arose out of the destruction of the Roman empire through the barbarians were not the prophetic horns. The trouble men have taken on this subject has been to no purpose. The barbarian kings destroyed the Roman empire instead of exercising their power at the same time with it. There will be a kind of confederation of kings with a centre, that is, a head exercising power in the midst of them.

Verse 14. These kings will make war with the Lamb; but the Lamb, who is the King of kings, shall overcome them. The church shall accompany Him. The called, the elect, and the faithful, these are they who shall be with Him.

Verse 16. The horns.* They shall hate the whore, and shall eat her flesh, and make her desolate and naked. They are tired of her, and cannot endure her any longer. Man thinks that, if he could get rid of this outward and corrupted form of Christianity, he would be blessed. It is the contrary. When the ten kings have made the whore desolate and naked, they give their kingdom to the beast. The kings of the earth will not give their power to Christ: quite the contrary; they will give it to the beast, and will make war with the Lamb. It is inconceivable how those who read the word of God can entertain the thought that the kings of the earth shall give their power to the Lamb. If one could succeed in destroying the whore, there would be no other result than to make war with the Lamb. It is important the church of God should not be deceived in this respect. God is warning us, in order that we may escape the way that leads to perdition.

{*The best manuscripts add, "and the beast," which would modify what is said here. Thus, in following the will of the beast in the destruction of the woman, it would seem that it is not at the time when her destruction takes place that they give first their power to the beast. It is a proof of their subjection, but not its commencement.}

61 This chapter is divided into three essential parts: the woman, who becomes the centre of corruption, and who exercises her influence over the mass of people; the beast, which has ascended out of the bottomless pit; the ten kings, who* persecute the woman, give their power to the beast, and fall in making war with the Lamb.

{*With the beast. See the preceding note.}

A distinction is to be made between the expressions the woman and the whore. That Rome has been the centre, this I do not doubt. The woman is the city; but the whore embraces a whole system of corruption that has varied forms, and of which the spirit of worldliness, long covered over under the form of religion, is the over-ruling principle. In this chapter the whore is more particularly shewn to us under her religious form.* Her flesh is eaten, and she is no more seated on the beast, because the kings give their power to the beast, and the beast itself rules.

{*There is no doubt but that the abominations presented here, as that which characterise the great whore, are idolatries; religious corruption characterises her. Worldliness and luxury serve as occasions to dazzle the eyes, and to blind and take hold of the heart. All these latter things fall into ruin, but the cause for the judgment is the religious evil. (See the note, page 60).}

It is important to avoid these principles and forms that lead to perdition. The chosen, the called, and the faithful are with the Lamb when He destroys the beast and the kings. This is exceedingly precious, and separates from the spirit of this world. A heathen is not in Babylon. He cannot be there. A Christian may be found there. Whatever connects the world with religion is the principle of Babylon. The spirit of Babylon, the spirit of worldliness, is very slippery ground. Therefore it is that we are warned of God. May God keep us!

<05017F> 62 Revelation 18

We have seen that at all times there is lying and violence, Babylon and the beast. Satan was from the beginning a liar and a murderer. From the beginning of chapter 17 to chapter 19: 10 we see the contrast between Babylon and the New Jerusalem. In order to shew us the judgment of the whore, the Spirit has presented to us, in chapter 17, the woman and the beast in their relations one with the other. Here, in chapter 18, Babylon is shewn to us standing alone, that the judgment on her may be revealed.

The great principle seen in Babylon is worldliness, but worldliness as a position of captivity for the people of God, in connection with the prostitution of man's natural affections. In the Old Testament fornication is applied to trade, not to trade with an eye to provide for wants, but to the spirit of trade to make a gain of it. Tyre is a proof of this. Idolatry was, properly speaking, the sin of adultery* for Jerusalem, because the Eternal was her husband. In the church it is called prostitution, because the marriage of the Lamb has not yet taken place; but there is more moral connection than one thinks, because the heart is at a distance from God, and conscience likewise, by the allurement of gain and covetousness, which is idolatry; Eph. 5: 5 (see also Phil. 3: 13-20). The most abominable form of worldliness is that of those who call themselves Christians, separated unto God by the blood of the Lamb, and are living in worldliness, after the principles of the world who rejected the Lord Jesus. We are speaking of moral analogies. We have already seen how idolatry characterises Babylon, the abominations meaning idolatry.

{*As a general term, fornication is used for idolatry, as the Greek is indeed for adultery.}

The Revelation is almost entirely borrowed from the Old Testament; so that we derive much light from the Old Testament for the understanding the book of Revelation. Babylon is the enemy of Jerusalem. Israel came out from Egypt. Egypt is the world in its natural state; this is not so with Babylon.* Babylon was, from the beginning, the spirit of worldliness, presenting the allurements of this world to the heart come out of Egypt. It was a goodly Babylonish garment which attracted the heart of Achan; Josh. 7: 21. When the king of Babylon sent unto Hezekiah, because he had heard that he had been sick and was recovered (2 Kings 20: 12; Isaiah 39: 1), Hezekiah shewed all that was found in his treasures to the men that the king of Babylon had sent him. But Isaiah said unto him, "All that which thy fathers have laid up in store shall be carried to Babylon." As soon as the church will extol herself before the world through things pertaining to it, she will, as is besides always the case, fall under the influence and under the power of the world. Later Babylon is presented in her power, and the people of Israel captive under it. There is the idolatry, the golden statue, and all kinds of riches. Babylon is the centre of idolatry, and of the power of the world. She fell by the power of Cyrus, and the people of God were delivered to a certain extent. Such are, in the Old Testament, the features of Babylon. Babylon is the power of this world, which makes a traffic of everything of the world, which has been exalted because of the iniquity of the people of God, and where the people of God have been found in captivity. When the church becomes worldly, the world has always the advantage over her.

{*A pagan is in Egypt. Satan is his prince. Israel came out of Egypt - never returned there, but was in captivity in Babylon.}

63 What we find in Revelation 18 is not Babylon in her glory, but in her downfall. It is the judgment of Babylon; v. 2, 3. She has for a season enjoyed the pleasures of the earth. After her downfall she becomes a habitation of demons; and, at the same time, it is said to the people of God (v. 4), "Come out of her, my people." Israel has been, through the judgment of God, captive in Babylon. When Babylon fell, Israel came out of her. If I discern Babylon, I am called to come out of her. Verse 8. The people of God are called upon to reward her, even as she rewarded them, and to double unto her double according to her works. And the church in heaven is called to rejoice over her, because the Lord God has judged her (v. 20).

Why does the Spirit of God enumerate all these articles of luxury and commerce? (v. 11-13). It is in order to describe unto us what is the occupation of the children of Babylon. All was merchandise to her. She was the centre of all those things which the inhabitants of the earth enjoy. And if the bodies and the souls of men could help in any way to this enjoyment, they also would be made a traffic of. All is made then a matter of gain, of pleasure, and of commerce of this world. This spirit is seen already, although all these details re not yet visible. To traffic and to become rich, there is the spring of all the actual politics of the world; and if the traffic of souls can serve to that end, it matters not, provided the aim be attained to make much gain and to embellish this world, of which Satan is the prince. The more facilities increase to satiate this thirst after gain and luxury, the more the souls of men will be devoured with the lust after them. The world must be everything, and the prince of this world must rule without obstacle, and everything must yield to this. Nothing is more melancholy than to see that everything is to be made a matter of selling and of buying, that this is the end of everything in this world, and that everything yields when the question is a matter of gain. This annihilation of all principle through the spirit of gain leaves an open field to the ascendancy Satan has over the hearts of men to enslave them under his dominion. It is to be feared that the hearts of Christians may be carried away by these principles; for the principles of the world take possession, to a certain point, of Christian hearts. They glory even in them.

64 There was not only positive hatred and murder in Cain's heart, but also the character of the prince of this world. He built a city and embellished the world; Gen. 4: 16. Satan rules over the hearts of men through these means, and thus becomes the prince of this world through means of all the pleasures of life, which the world calls innocent pleasures. They say, Why, what harm is there in riches, in music, in drawing, and in so many other things? Why, that Satan, by their means, rules the world and enslaves the hearts of men for eternity. This is the character of Babylon. It is an abominable thing when a Christian can put up with Babylon's principles, and conform his taste to them.

This corruption and this system of pleasure are especially evil for us, inasmuch as all these things are done when man, having been driven from the presence of God, and gone out from before the face of the Lord, has done his best in arranging the world, in forming a polite society, in cultivating arts, and creating pleasures, etc. God has presented to the world His own Son as Heir of all things, and the world has rejected Him. But the Father receives the rejected Son, and the world is found in direct opposition to God. After having killed his brother, and being cast out of the presence of God, Cain embellishes the world. The world had already been sinning against God; but, like Cain, it added to this the murder of Him who, in grace became man. Jesus is not of the world, but of the Father. "O righteous Father, the world hath not known thee," John 17: 25. What characterises the disciples is, that they follow the Son to heaven, are heavenly-minded, and not of the world. "All that is in the world, the lust of the flesh, and the lust of the eye, and the pride of life, is not of the Father, but is of the world," 1 John 2: 16. The Father is opposed to the world, the Son to Satan, the Spirit to the flesh. So far as the Christian enters into the ways of the world, it is a complete prostitution. When the world is in the place of the church and holds the church in captivity, the full character of Babylon is then unfolded, although she was already Babylon before she did it and in order to do it. Whatever makes the world happy in spite of God is in the spirit and course of Babylon, and for the Christian to be there is to be in Babylon. The world may get rich without our having anything to do with it; but when a goodly Babylonish garment is found in the tent of Achan, then the whole camp is corrupted, and God judges it. When friendly associations begin to take place between Babylon and the people of God, it is an indication that all Hezekiah's riches are going to be transported there. When Hezekiah is rich enough to make a display of his treasures, the principles of the world are working in him, and judgment begins already. When Babylon becomes guilty of carrying Israel away captive, the people of God are already without power.

65 Verse 4. The misfortune of the people of God is to have any part in the sin of Babylon; and the only way to avoid having any part in it is to come out - to come out of her, not to be made partaker of her sins, and so not to receive of her plagues in consequence. We come out of her because of her sins and not to be partakers in them, not because her plagues have arrived. It is evident that true Christians, the church, have become worldly. God has had long patience. Babylon falls when Belshazzar is boasting, not merely of having the people of God captive, but also of having prevailed over God. When Babylon fell, the people of God were there; this is what will take place again, though the rapture of the church is to take place first.

The spirit of worldliness opposes itself to the testimony of God, and is guilty of the death of those who have borne testimony to Jesus. The more religion there is in the world, the more obstinately it is set on putting to death those who bear testimony to Jesus. When Nebuchadnezzar made the golden statue, he threw the Hebrews into the furnace. When Jesus Christ is preached, it is the Jews who go from one city to another urging the heathen to persecute the Christians. It is they who pursue to that end the apostles from town to town. That which least bears the light of God is what assumes to be the religion of God without being so. If Jesus be the Son of God in heaven, what have the Jews done? Babylon is the spirit of worldliness cast out far away from God, as guilty of the death of Christ, and which nevertheless gives itself up to embellish the world. Thus the Christ, as the light, is extinguished by the spirit of worldliness. Babylon slays the prophets and the saints. Not being the true God, and there being no possibility of her being of Him (otherwise she would no more be Babylon), she makes use of idolatry, enforcing it as a means to establish unity: that is what Nebuchadnezzar did. Such are the great principles of Babylon; and those who do not act from conscience must undergo the yoke of this prosperous worldliness, which traffics even in the souls of men. The testimony remains with us that the world is not of the Father, that Christ is not of the world, and that the world will be judged (v. 8).

66 Until the judgment of God falls upon the world the world will prosper more and more. This is not yet fully accomplished. But we are warned that we may flee from all those Babylonish principles by which society is embellishing and arranging itself without God, and which leads it even to make a merchandise of conscience.

May God keep our hearts from being made partakers of her sins, that we may not also receive of her plagues! All those Babylonish principles, all that your eyes may lust after for your drawing-rooms and for your pleasures, all those things separate you from heaven. All that is of the world which rejected Christ. Would you perhaps like to be of Babylon on a small scale? As the Spirit is opposed to the flesh, the Son to Satan, so is the Father likewise to the world. It is the power of heavenly affections which takes away the desire after these carnal things.

There are still in Babylon other principles which I have not yet brought under notice. Genesis 10 and 11 give us the enumeration of all the families of the earth, and their divisions. We find therein two great principles which characterise the natural energy of the human heart in doing its own will, viz., the spirit of despotism, and the spirit of association. Nimrod, the first example of individual supremacy, begins to be mighty in the earth; Gen. 10: 8. Nebuchadnezzar, the first chief among the four monarchies, exercises by a strong will dominion over his fellow men. On the other hand man does not like to be governed, and he associates himself with others in order to make himself entirely independent of God. Associated with others, he thinks himself capable of everything. "Union," he says, "is strength." And this is true until God intervenes. Men associate together to make themselves a name upon earth; that is the spirit of association. But, when God had scattered men, Nimrod took possession of all they had done. The beginning of his kingdom was Babel; Gen. 10: 10. God recognises (Gen. 11: 6) the power of the principle of association; but this is the proper principle of Babylon. Man will associate, and, by his own will united to that of others, get some reputation. This spirit of union has no other object than man's glory.

67 For the church there is true unity - "one Spirit and one body." This unity has the Holy Spirit as the power of life, and Christ as the centre of all. Christianity alone could give great force to individuality and to conscience, and at the same time unite men under the direction of Christ towards one centre, which is Christ. This could only be possible by the Holy Spirit, which takes away selfishness, while it gives power to the conscience; giving, by faith, an object to the heart outside of itself - an object which acts on the individual conscience, and unites us all through one predominant affection to one centre of affection, by one life, and one only power of the Spirit.

The unity of Babylon is of quite another nature. It tends to the glory of man, who desires to gather men around one system, which the wisdom and the prudence of man have invented. Babylon will always have a chief. After God had scattered Babel, one man took into his own possession all those scattered wills, united them under his own will, and made them obey. Under the two forms of association and of despotism, it is man who will make himself a name. Conscience is not exercised; there is neither root nor fruit. Conscience does not admit of anything between God and itself. All that man can do, as an instrument, is to put the conscience or the heart in relationship with God. During a long period the spirit of this false Babylonish unity has been outwardly religious; it is none the less for all that the spirit of Babylon.

68 The spirit of association is very powerful in these times. Commercial association governs everything, and a desire for union is everywhere proclaimed. Man will succeed in a wonderful manner; but all this will only end in the confusion of the will of man, and in his submission to Antichrist, as the last chief. The remedy to all this is conscience. The Holy Spirit acts as the spirit of union in the children of God: but conscience cannot be in society and reject its own individual responsibility. It is individual: otherwise God could not be the Master of conscience. The Holy Spirit directs it towards Jesus. If we will avoid the principles of evil, it must be through conscience; there is no other way. Through it we are rendered wise concerning that which is good and simple concerning evil. The Christian who acts from conscience will avoid a thousand snares of which he is not at all aware.

This Babylon, of which we have seen the glory, will be the object of the judgment of God. When this takes place, every enemy will not yet be destroyed. The eighth head of the beast still remains. God still exercises the patience of His children Babylon is a harlot, not an adulteress. Israel was an adulteress, when unfaithful; but the church corrupted is a harlot, because the marriage of the Lamb has not yet taken place. Jehovah was the Husband of Israel. His presence was there, and earthly blessings flowed from it. However, man's folly threw him into idolatry. The bride of the Lamb is not yet formed in its heavenly completeness. The assembling of the universality of the church is not yet completed, neither is it yet risen. The church has still to be in a waiting posture. And as it is not agreeable to wait without possessing, the church would have, like Judaism, some enjoyments in the earth. But the more there is of the Spirit, the more on the contrary there will be suffering, and the more we shall be put in front of the battle. The church, having ceased to look for the return of the Bridegroom, would have pleasure and enjoyment in the world, and has corrupted herself. It is because the system of earthly blessing has failed in Israel that the church has been introduced. The church has only the earnest of her future possessions. Hers is a waiting position. Satan has confounded all this, and has lowered the thought of devotedness in the church. In the beginning no one said that what he had belonged to him. Later one sees, through the epistles, warnings given to the rich; 1 Tim. 6: 17-19. Afterwards the church would be rich. The wise virgins slumbered. Satan came in, and the prince of this world has become a prince in the church, even her true members being almost all lost in the corruption. And it is in this corrupted church that Satan is found, and that souls of men even have been sold. At last the kings will not have anything more to do with the harlot.

69 The beast itself having put away the harlot, and she herself being destroyed, the beast will itself make war with the Lamb. It is the Roman empire brought to life again, the eighth head of the beast, which makes war openly with the Lamb. It is no more simply corruption; it is violence. Isaiah 14: 12-17 shews us the king of Babylon taking all the titles and the characters of Christ. He would seat himself on the mount of the congregation (at Jerusalem) in the palace of the great king on the sides of the north. He claims all that belongs to Jesus, and assumes to be made like Jesus. He will raise his throne above the stars, ascend above the clouds, be like the Most High. This is a recapitulation of the titles of Jesus, and the boldest form of the pride of the earth. In one sense it is a blessing that this happens, because then God must judge it and destroy it. But the church must before this be united to Jesus, in order to enter into this glory; and we are introduced to the marriage supper of the Lamb.

<05018F> Revelation 19: 1 - 9

Glory belongs to God and to the Lamb. If the church is looking for its advantages on the earth, it falls into Babylon. Jesus wills that she should have the glory that belongs to Him, and that she should with Him wait until He enters into His glory to enjoy it with Him. If she is looking for an earthly glory, she becomes unfaithful to her heavenly Bridegroom; and this is the greatest unfaithfulness. We ought not to have any of the things which the price of this world gives, but receive the heavenly things from the hand of God, and expect them from Himself. The church ought to be on the earth the manifestation of that thorough detachment from the earth. She ought to be entirely independent of everything else, and in absolute dependence on God. This is the trial and proof of faith - to refuse the possession of things before God gives them. It was the sin of Saul to have sacrificed before Samuel had come. It is infinitely better to wait for the enjoyment of everything with Christ. "All things are yours, and ye are Christ's, and Christ is God's," 1 Cor. 3: 22, 23. And if this link is broken, the relationship between God and the creature is broken also. The church must wait for the epoch of her glory, until the judgment of God be executed. Satan always tries to deceive the church in this respect. He even endeavours to unite Christians in a spirit of human association to arrive at a spiritual millennium which is not promised, and which would exalt man and the means he has in his hand. Nothing will make the bride happy but the presence of the Bridegroom. On the other hand, God will not exercise His power in the government of the world without Christ. Those who endeavour to produce a spiritual millennium want to use the resources of men. And as they must have money, they rest on what man can give. It is a Babel, notwithstanding the excellence of the intentions; and Christians who expect the blessing before the judgment always rest on the energy of man.

70 Verses 3, 4. The church praises the Lord because of the judgment of Babylon. The Lamb is not yet manifested. God judges corruption. The Lamb judges the beast, because it rises up against the King of kings. Verses 5, 6. God begins to take possession of His kingdom. When God acts as king, He executes judgment. If He were now acting as a king, every soul here would be cut off; but now He is acting in patience and in grace during the priesthood of Jesus.

Verse 7 is the expression of our joy. It is impossible that Christ can take possession of His kingdom before the church has made herself ready, and is manifested in the glory, and, that having been through resurrection, introduced into the glory for the marriage of the Lamb. Jesus will have us united to Him in the glory. When Christ shall manifest His glory, He wills that the world which has despised us should know that we are loved even as Christ Himself was loved. The marriage of the Lamb will be to us the manifestation of that love. Babylon being judged, the Lord celebrates the marriage-supper of the Lamb. We see the contrast between Babylon, the glory of the world, and the church of God, which has suffered with Christ, which has been persecuted in the world, but which is now glorified with Jesus. We see here the entirely heavenly character of the church.

71 The sufferings of the church are absolutely necessary to her. As soon as she ceases to suffer, she begins to lose her true character, and her testimony in the world ceases. Awakenings have always been accompanied with difficulties and persecutions, because Satan is not yet bound. A man who cannot use arms to defend himself must suffer. It is also very trying to live with persons around us without having one thought in common with them; and the more the natural affections are alive the more the heart will suffer. The Holy Spirit quickens sensibility; but He gives strength to bear the suffering. At the same time, sensibility being more tender, it is wounded on every side without meeting with any sympathy. God tries Christians thus in order to manifest Christ in them. He cannot alter this until He has executed the judgment. As long as the heart yields itself to the testimony God sends, it is yet the time during which God will leave His children in suffering. The power of the Holy Spirit is not of the world: it enters into the world; but it cannot accustom itself to the world, neither find there its contentment. If we consider the mission of the Holy Spirit, the position of the Bridegroom in heaven, all concurs to decide us to suffer with Christ and for His name.

Is it anything extraordinary that the Holy Spirit should attach us to heaven, and detach us from the earth? Jesus had the taste of heaven in everything He did, and the world cannot bear this. Whatever binds the church to the world loosens her from Christ. Jesus cannot recognise anything in the world, for there is nothing in the world that has not, according to its power, contributed to reject Him. It is impossible for a wife to attach herself to two husbands. It is not only forbidden, but it is quite impossible. As a bride, the church belongs to Christ; and we are dead to everything except to Christ risen. Christ for the church can only be a heavenly Bridegroom. As a temporal and Jewish Saviour of Israel, Jesus forbids His disciples to go into the way of the Gentiles; He was a Jew and He could only acknowledge those that were Jews: "I am not sent but unto the lost sheep of the house of Israel," Matt. 15: 24. The church, in order to have a Christ, must have a risen Christ. The world having rejected Christ, Christ owns no fellowship with the world. The cross has put an everlasting barrier between the world, as such, and Jesus. "The world seeth me no more" (John 14: 19), except as a Judge. Jesus saves a soul in separating it from the world, and communicates to that soul a life capable of enjoying the world to come where Jesus is glorified and loved.

72 The testimony rendered to Jesus can only operate in taking a soul morally out of the world, and in causing it to enter into the church. Could one have a risen Bridegroom in heaven, and an earthly bride in the earth? This is not possible. Having the life of Christ in a body that is still of the world, the Christians suffers, and sees himself fettered by this body of death. It is Christ alone, Christ risen, Christ glorified, who is the Bridegroom of the church; and a church of the world, a religion of the world, is impossible. To secure the church Christ must die; and the church cannot possess a living Christ, unless He be a risen Christ. We suffer here, because we have a risen soul in a body that is not risen, and this is in a world at enmity with God. To wish to prepare a church here on earth for the coming of Christ is to understand neither Christ nor the church. It is when the Lord God Almighty has taken to Him great power to reign, when the marriage of the Lamb is come, and His bride hath made herself ready, that the church knows joy. To say that Jehovah reigns now, is, in one sense, a sort of blasphemy. God does not exercise His power in direct government. Do you think that He permits sin to prosper, infidelity to lift up a high head, and that He allows that war should exercise its depredations under His own government? Does not all this prove that Satan is the prince of this world? The Lord only enters upon the exercise of His kingly power down here when the downfall of Babylon takes place.

To apply the Psalms to the present time, when they say, "The Lord reigneth," is to produce confusion. These Psalms express righteous judgment, and the desire to wash one's feet in the blood of the enemies. What connection is there in this with the spirit of the Christian? This relates to a dispensation of judgment and of righteousness, and not of grace. Grace is acting now to draw the heart, and to make it cleave to heavenly things. In the reign of Christ God will reign in righteousness; and the Spirit of Christ in the Psalms calls for justice in the time of His reign. The principles of the relations of God with men are quite different. The reign of Christ will be for the earth a time of joy; but that joy will proceed from the presence of righteousness acting upon the earth; Psalms 96, 97, 98, 99. When Jehovah takes to Him His power and reigns, He will execute justice and judgment in the earth. Do you believe that if He were actually exercising judgment, things would go on in the earth as they do now? The Lord is acting in grace now, and when He executes justice, the wicked will be cut off, and the righteous will then be able to live in peace, for he will be sustained and filled with joy. When Christians have chosen to sing the Psalms as belonging to the church, the relationship of Jehovah with Israel and those of the Father with the church have been confounded, and the church is thrown into darkness and worldliness. When all this is confounded, Jehovah is not found just, and the Father does not sanctify His people. In the Revelation we do not find the relationship of the Father with the church. So long as the church is on earth, God has not assumed the power of His kingdom.

73 In verse 7 the primary object of the love of God is to unite the church to Christ. This must take place in order that Christ may appear in glory and judge the beast. The church is not yet the wife - she is only betrothed to Christ. The Holy Spirit can never produce the glory of the church, nor celebrate the marriage supper of the Lamb, because He cannot be the Bridegroom of the church. And to wish for the joy of the millennium through the Holy Spirit only, is to wish for the joy of the bride without the Bridegroom, which is a folly. There must be the personal manifestation of Jesus. The church must be risen to be with her risen Spouse.

What is actually the effect of testimony in the world? It is to raise persecution according to the power of the Holy Spirit which is put forth. If one would have it otherwise, the Lord must reign and execute justice. To wish for a millennium by the Holy Spirit is also to wish for the most violent persecution. The more the Holy Spirit acts, the hotter the persecution is.

In paradise, when God builded the woman, He presented her to Adam: this is what will happen concerning the church; Eph. 5: 27. The love of Jesus for the church is something much more intimate, much higher, than the love of God for the world. He has given His life for her; He washes her by His word; He will present her to Himself glorious with the same glory that He is Himself in as risen and glorified. This will be the marriage-supper of the Lamb. The church is the bride united to Jesus in glory. She is justified, purified, and glorified. A bride in a vile body is not fit for a Bridegroom in a glorious body.

74 The Almighty taking to Him His power and reigning is still a thing to come. God only reigns now through His hidden providence. In His kingdom all shall be set in order; but He cannot make the earth and the creation happy, before that which is most precious to Christ be there for the enjoyment of it with Him. The first thing necessary to the full accomplishment of the counsels of the Father and of the love of Jesus is the resurrection of the church, and the marriage of the Lamb. Our portion is to be with Christ, and to have the enjoyment with Him of all that He inherits, and of all that He enjoys. The principle of faithfulness in the church is not to recognise nor to take anything before her heavenly Bridegroom comes. She is to live as a virgin, waiting for the return of Him to whom she is betrothed, and to keep herself in His absence from all that is unworthy of Him.

Revelation 19: 11-21

In the marriage of the Lamb we see what Christ is to the church; in the judgment of the beast, what Christ is as a Judge. The violence which rises against the power of the Lamb is the object of judgment. Before this there must be the glory of Jesus with the church, and the marriage of the Lamb.

"All was created by him and for him," Col. 1: 16. Everything was created for His glory; but men of the world do not think of this. Every knee shall bow before Him; He is the centre of all the thoughts and of the justice of God. Jesus made Himself of no reputation; Jesus shall be glorified. Man makes use of the humiliation of Jesus in order to despise Him; but God shall glorify Him even there where He made Himself of no reputation, and in that very form which He took, and He shall glorify Him through those for whom He did thus make Himself of no reputation.

To philosophy God is only a means man uses to extol himself; but God has been pleased to bring low the wisdom and the intelligence of man by saving, through the foolishness of preaching, all those who believe. There where the Son of man has been humbled He shall be glorified; and man must bow the knee before the Last Adam. God will have the Lord Jesus as the Lord of glory; and He will be glorified in Jesus, in rendering men submissive to Jesus as Lord. Jesus must be recognised such as God has presented Him, according to the foolishness of preaching, or one must recognise Him, without hope of mercy, when His glory shall be manifested. If one will not have a Saviour, one must have a Judge. There is no one that will not have to bow the knee to Jesus. If one does not do it now, it is ingratitude and baseness.

75 The second thought of God in His counsels is the church. As He associated Eve with Adam, so He has associated the church with Christ. We have spoken of the marriage of the Lamb, and of the church risen and glorified, united to Christ risen and glorified. It is a thing quite different from the good-will of God towards His creatures. It is an intimate relationship between the children and the Father, between the bride and the Bridegroom. The church is reckoned as being not of the world but of heaven. Her origin is from above. Besides this there are the relations of God with the world - the government of God. Man will not have Christ to govern the world; he wishes to govern it himself and exclude God out of it: "This is the heir [not the Bridegroom], come, let us kill him, and let us seize on his inheritance," Matt. 21: 38.

As long as it is the accepted time, the time of salvation, man gives himself up to iniquity without restraint. He will have his own way in spite of God, and be like God. In this sense every man has the spirit of Antichrist, whom the Holy Spirit characterises by these words, "And the king shall do according to his will," Dan. 11: 36. This cannot last. Man must at last be judged of Him whom he has rejected. Is heaven to govern the earth? Yes; but man says, It is I who shall govern the world, and not God.

On four different occasions God has spoken solemnly, or will, with man. God spoke with man for the first time in the garden of Eden. All relation with God had already ceased then, for man never spoke with God that he was not already condemned before God had spoken to him. The second time was on Mount Sinai. Israel, in dismay, said, "Let not God speak with us" (Ex. 20: 19), for the glory of God had inspired terror in the heart of man. The third time was in Jesus, God manifested in the flesh. Man would not have God in love: hence, it became necessary to be either a Christian or an anti-Christian. The fourth time is when Jesus will come again to execute the judgment on all those who will not bow to Him as Lord. Man will be found either for Him or against Him. All those who have not received the love of the truth will be condemned.

76 Christ and the church appear in glory, and only in judgment. Heaven opens for their glorious manifestation. Man being a sinner, heaven cannot open itself to him. When Jesus was on the earth, heaven opened itself; Jesus was recognised as Son of God, and the Holy Ghost came down upon Him. Through the Holy Spirit Stephen sees heaven open; Acts 7: 35. But the case is reversed. He looks into heaven and finds his portion there with Jesus, being, as He was, rejected from the earth, but identified with the glory of God. This also is the position of the whole church. At the end heaven will be opened to manifest the Son of man; and when it opens thus, it is that the Lord Jesus should come Himself and execute judgment on earth. Only when the evil forces God to notice it, does God smite it: until iniquity has come to the full (Gen. 15: 16), God has long patience.

The last beast, the Roman empire revived, comes up out of the bottomless pit and goes to perdition. This is what we have brought before us. Men's passions will be inspired and excited by Satan, "whose coming," we read, "is after the working of Satan," 2 Thess. 2: 9. Judas is an example of this. We do not only see in him covetousness, and the temptation of Satan presented to covetousness; but Satan taking possession of the heart, and hardening all the natural affections of a disciple towards Jesus. At that time also Satan shall harden the hearts of those of whom he shall have taken possession, even against the manifestation of all the glory of Jesus. Some natural feelings are found remaining, until Satan has taken possession of the heart; but after this man is capable of doing anything. Thus the chief priests would have killed Lazarus (John 12: 10), because Jesus had raised him to life again, and because of this many of the Jews believed in Jesus, and left them; and they determined to put Jesus to death, because He had raised Lazarus from the dead; John 11: 47-57.

The man of the earth lifts his head even up to heaven. Like Adam, he wishes to be as God Himself: he wishes to be so under the character of Christ, and he is Antichrist. He wants to possess the earth and make war with heaven; Isaiah 14: 13, 14. Endowed with all the power of Satan, all man's faculties in exercise, inspired by Satan's energy, he assumes authority over all, and would seat himself at Jerusalem as king of all the earth, and extol himself like unto the Most High. It is then that the Son of man, who has humbled Himself, and whom God has exalted, shall come down from heaven, and the man of the earth who has exalted himself shall be abased. The question is now, and this is all the question, Whether the man of the earth is to prevail over the Man of heaven. The last beast, having seized upon the earth, and being followed by the kings of the earth, makes war with Christ. We must know whether God will be the stronger, not only in the conscience, but in the world and in glory. Jerusalem is already becoming the centre of man's thoughts in the earth, because it is there the nations are to be gathered for judgment; Zech. 12: 1-3. The nations appear to be beginning to burden themselves with Jerusalem. They do so without acknowledging the rights of Christ, who is alone the true King of Jerusalem; but God shall make good the claims of Christ. The nations are labouring in the fire for very vanity (Isaiah 50: 11), in order that He that has been despised may be glorified.

77 Verses 12, 13. Jesus appears. He has His essential glory, a name known to Him alone. All He does is the manifestation of what God has revealed. He will be the Word of God in judgment, and the executor of the revelation of God against sin. Now, the word is judging morally; then, it will be in reality. The white horse is a sign of victory. The sharp sword is already seen; Rev. 1: 16.

Verse 15 is in allusion to Psalm 2: 8, 9: "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." This is what Jesus shall execute at His glorious appearing. To break the nations with a rod of iron is quite another thing from the gospel. He has the nations, not as His bride, but as His inheritance. The little stone (Dan. 2: 34, 35) becomes a great mountain, filling the whole earth. The church (Rev. 2: 26, 27) is made a partaker with Him in His power over the nations. Jesus has received power of His Father, not merely to secure the church, but also to break the nations, and the church shall be with Jesus. Jesus has not yet asked for the inheritance; but is praying that His own may be kept. He is the sovereign High Priest, not of the world, but of the church. We have a High Priest; Heb. 4: 14, 15; chap. 8: 1. The rebellious Jews shall be judged. The judgment of the world is by Jesus - such is the use of the rod of Iron which He wields.

78 It is important to see the distinction between the inheritance of the nation, and the position of the church. In Isaiah 63: 1-6 Christ is revealed to us treading alone the winepress of His wrath. The blood (Rev. 14: 18-20) came out even unto the horse-bridles. It is thus that this awful judgment of God is depicted unto us.

Verse 16 informs us that Jesus does not take His title of King of kings before the kingdom of the world, on the sound of the seventh trumpet being heard, becomes the kingdom of the Lord and of His Christ. When political attention is attracted to Jerusalem, when things are preparing rapidly for the judgment of Christ in the earth, when this judgment is going to be executed, it is just then that the nations reject Christ and harden themselves against Him. Jesus shall appear as the Faithful, the True, the King of kings, the Lord of lords, being already the Bridegroom of the church glorified.

It is after this that the judgment of the beast will take place. This beast* is the wicked one announced to the Thessalonians, the Antichrist of Daniel. The false prophet is here found identified with the second beast. The distinction between the church glorified and the world judged is very evident in the chapter before us. Antichrist extols himself, and Christ comes only to judge him. The things which God will separate in judgment are already separated in His mind, and they are as much so now as when they will be seen, the one in the lake of fire, and the other in heaven. The judgment shall merely manifest this to the world. There are three characters of the beast and of Satan's power.

{*I leave this in the text as it is, but I have made some researches in the word, which make me hesitate a little as to this phrase, as regards the special relationships of the two beasts in Revelation 13 and their connection with other passages. However that may be, the two beasts perish together, and the second beast supports the first. What I am doubtful of is, whether some passages which, in general, are applied to the first beast, would not rather apply to the second. See paper in this Volume, "Enquiry into the Antichrist of Prophecy."}

79 Firstly, the Roman empire in its eighth head, the chief of the last form of the beast at the time of the Gentiles. Secondly. This chief does his own will, and will establish his throne at Jerusalem. Thirdly. He is the wicked one; iniquity has reached to the full. The false prophet is the second beast in chapter 13, which had horns like the lamb and spoke like the dragon. Babylon has disappeared from the scene.

Verse 17. The supper of the great God is a very strong figure of the destruction of kings, captains, powers, of horses and their riders, of freemen, slaves, of small and great, and of all those, in short, whose bodies are given to the birds of prey. The angel, standing in the sun, acts in the power and supreme authority of God, in judgment against him who stands in opposition to God. Daniel 7: 7, 8 shews to us the fourth beast, the fourth monarchy, as a blasphemous power, which God judges and totally destroys. The description of this destruction is given to us in the Revelation.

Daniel 7: 17, 18. The saints of the Most High not only take the place of authority, instead of the beast which uttered great things against God, but also that of the four beasts. In verse 21 the horn which uttered great things makes war with the saints. But, if God permits the beast to overcome the saints, it is until Christ, the Ancient of days, comes, until judgment be given to the saints of the Most High, and until they obtain the kingdom. What puts an end to the authority of the beast is the coming of the Ancient of days, and not the preaching of the gospel. This is the character of the beast and its end.

In the Revelation and in Daniel there are ten kingdoms.* The beast has a mortal wound, but comes out of the bottomless pit. The ten kings give their power to it, and the dragon his throne; but it goes into perdition. The kings associate themselves with it, and this satanical power, which at all times has overcome the saints, and which has been set up again, goes to perdition. It is the apostasy and antagonism of power against God. The eighth head is the beast. All its power is concentrated in the head, in the chief of the Roman empire. This is not yet manifested. Antichrist, who is the chief of the iniquity of the human heart, fills up the measure of the rebellion of the Gentiles, to whom God had entrusted power when He removed His throne from Jerusalem, at the time of the Babylonish captivity. Instead of glorifying God in His kingdom, man rejects Jesus, and in the end is found making war against Jesus.

{*But in Daniel we have the details of the history, and, consequently, three horns fall before the little one. Whereas in the Revelation this is omitted, for there we have rather what characterises the beasts, than their history on the earth.}

80 2 Thessalonians 2: 1-12. In verse 3 Antichrist is the son of perdition. He goes to perdition. Antichrist, the wicked one, has brought the iniquity of man to its height. To have sinned against God, violated the law, and rejected Jesus, although nothing morally was wanting to the sin of man - all this was not yet the height of iniquity. The mystery of iniquity is that evil which acts in a hidden manner in the bosom of the church, as a germ destined to grow until the revolt - a revolt which will pursue its course till it rises up openly against Christ manifested in glory. While men were slumbering, the enemy has sown the tares. The mystery of iniquity, which had already begun at the time of the apostle, ends in the revolt of Christianity, the professing church. God does not judge what is only yet in a state of mystery. The mystery is that which is known only by its revelation, and without this it remains hidden to all human intelligence. It is the same also with the mystery of godliness, God manifested in the flesh, and with the mystery of the union of Christ and the church. What a mystery of iniquity it is, that the church should have been made the nest where Satan has begun and brought forth the fulness of the iniquity of man! Jude wished to write of the salvation common to them, but he could not. The evil had begun, and he urges them to contend earnestly for what they had. The evil had begun. He warns them, "for certain men have crept in among you unawares, who have turned the grace of God into lasciviousness," and who end in denying the Lord Jesus. Those were the same of whom Enoch had prophesied. It is to deny the Saviour recognised according to the testimony given by the Holy Ghost, and to revolt against Him:* this will be the fulness of iniquity; after that comes the judgment.

{*The final apostasy, or the revolt, will at the same time go still farther; it will be the denial of the Lord thus known (as outward profession); the denial of the Messiah by the Jews, who will give themselves up to Antichrist; and of God by man, who will extol himself in pride against Him. It will be the full result of the work of Satan, the corruption of the church, or the substitution of his works to the church, in borrowing her name, and his master-piece in subtlety and artifice.}

81 To the Thessalonians Paul explains the progress of the mystery of iniquity, until that which is now an obstacle to it be taken away. When this is taken out of the way, then shall the wicked by revealed. He is the representative of the iniquity, and he will be manifested when that which restrains iniquity shall be taken away. His character is to be without law, to do his own will, man's will. The word rendered by "the wicked one" signifies "he that is without law." Christ, the Man of God, says, "Lo, I come, O God, to do thy will," Psalm 40: 7, 8; Heb. 10. He has been a servant in everything. He gives the kingdom to those for whom the Father has prepared it. His only will was to do the will of God. "Not my will, but thy will." "By the obedience of one many are made righteous," Rom. 5: 19. He has not in anything done His own will.

What characterises this age, and what this age is boasting of, is the right of doing its own will. It is also what characterised the sin of Adam, before evil concupiscences came into the world. The character of Christ, the elect King of God, is obedience. "But that the world may know that I love the Father; and as the Father gave me commandment, even so I do," John 14: 31. Jesus was obedient unto death. The power of God was thus acting in Him, to render Him, notwithstanding the difficulties, so obedient as to make Himself of no reputation in the sight of God, and to do all things for God. The character of the wicked is to be without law, to do his own will. Then comes the contest between the Man of God and the man of the earth, to know who is to succeed. The principle of evil is to have a will. For a long time God restrains and confines the evil. When He takes away that which now letteth, then shall the wicked, who does his own will, manifest and exalt himself even against the manifestation of the glory, as he did exalt himself in the mystery of iniquity; so now against the manifestation of grace, as well as when Jesus was here below. There is no independence for man; he must be either subject to God, or subject to Satan. He alone is independent who can secure himself from death. God permits Satan to act with efficacy. They would do their own will. They will work signs, wonders, and miracles of falsehood. The wicked one will be the expression of the iniquity of man without restraint, who will have no law. He will put himself under the influence and bondage of Satan, who will give him all his power. It is in its full power the principle of the first Adam, but with a decided will, knowing it and wishing it, and acting after the thoughts and according to the power which Satan inspires him with. The question is, Who is to succeed, the Man of God, or the man of the earth who will do his own will?

82 Daniel 11: 36, 45, shews to us that Antichrist, the king, shall do according to his will. As king, he will reign over the Jews at Jerusalem. He shall exalt and magnify himself above every god; he shall speak marvellous things, and shall prosper till the indignation against the Jews be accomplished. He will be king at Jerusalem, the chief or the head* of the beast; in him iniquity has come to its full. Afterwards, he is destroyed This is the end of the times of the Gentiles. The beast and the false prophet are, before all the others, thrown into the lake of fire and of brimstone. It is, at least as to them, the judgment of the living. The beast, as Antichrist,** denies the Father and the Son; 1 John 2: 22. He denies Jesus Christ come in the flesh, and he denies that Jesus is the Messiah. It will be through this last means that he will attach to himself the infidel Jews. He denies Christ come in the flesh, and he gives himself for the Christ [i.e., presents himself as Messiah].

{*[Rather, in league with the beast or imperial power of Rome in that day. - ED.] See footnote page 78.}

{**While associated together in their work, some question would arise in my own mind here as to the repartition of the work between the two beasts. See note page 78.}

The false prophet (v. 20) is the second beast of chapter 13: 12. He has the form of the power of Christ, and the voice of Satan. He performs prodigies. (Compare chap. 19: 20 with chap. 13: 12-14.) These passages shew the identity of the second beast with the false prophet.

This character of the beast is that of an empire. In losing its character of beast, it ceases to be a secular power, and becomes a power only through its doctrine. It exercises the power of the beast, and causes it to be adored. It is judged as a false prophet. We see in this false Christianity,* which, after having lost its worldly and terrestrial dominion, has retained the power of its doctrinal influence. The temporal power of popery (or rather of hierarchy, including the pope) is, to a certain extent, destroyed; but it subsists as false prophet, and it always is more evidently this and with more influence.

{*I do not alter anything here, because I do not doubt of its being true; but the relations of the second beast with the state of Palestine in the last days are not mentioned here.}

Notes on the Apocalypse gleaned at lectures in Geneva, 1842.

J. N. Darby.

<05019F> 83 {file section d.}

Revelation 20: 1-6

We have seen the judgment of Babylon by God, and that of the beast and of the false prophet by Jesus. We find now the judgment falling on Satan,* the spring, the power, and the strength of all this iniquity. The heart of man was the soil in which all this was sown. Satan, nevertheless, was the author of it.

{*The warrior judgment by the Lord ends in the destruction of the beast and of its armies; chapter 20: 1 - 3 brings before us Satan bound after this judgment. Verse 4 begins again, and we have to the end of the chapter sessional judgment - sessional judgment on a throne, whether it be at the beginning of the millennium, or during its duration, or after. Verses 3, 4 are not historically consecutive, although generally, in point of the subject, they are so.}

Verses 1-3. The fact that Satan shall be bound is of the greatest importance to the world. One can hardly form an idea of the difference it will produce as to the world; we have very little idea of the corruption, the subtlety, and wickedness of the heart of man, and of the power of Satan. One of the principal characters of the dispensation to come is that Satan is bound. That is quite a new thing for the world. As wicked and the seducer, Satan is the serpent; as having power, he is the dragon; as adversary, he has the name of Satan; as accuser, that of the devil. Satan, in causing Adam to fall in sin, had taken away all the creation from him, and thereby from God. Adam, as the image of Him that was to come, had the possession of all the earth. Satan seduced him. Adam and Eve fell, and with them the creation. This link being broken, the whole falls: all is ruined in its head, and separated from God; and Satan figures as prince of the world. God intervenes in many ways; among others, by the deluge; the world, notwithstanding, plunges into idolatry, and by this falls more than ever under Satan's power.

84 In the word, no mention is made of idolatry before the deluge. Man, as man, has adored Satan, and in many places is still adoring him. The philosophers of antiquity adored him themselves, no less than the pagans of our days. God has proved in His wisdom that man by wisdom did not know God; and this is where man's wisdom has led him. In order to destroy idolatry God separated to Himself a nation, manifested His glory to it, spoke to it, and made Himself known to it. Nevertheless, before Moses had come down again from the mount, Israel had already made the golden calf, and had thus put themselves under Satan's power. in spite of the barrier that God had raised around His people.* God sent afterwards His own Son, the Last Adam, although not yet manifested as such. Christ is, in fact, the Last Adam, and the Father of the spiritual race, only after His resurrection; as Adam, on the other hand, became the father of the fallen race after his fall. Satan addresses himself also to Jesus, led into the desert by the Spirit, to tempt Him as he tempted Adam, but in vain. Jesus, having bound the strong man, casts out the demons, shewing thereby what power Satan was exercising in those that were possessed. In order to shew that it is not the iniquity of man that is called the demons, the legion enter the swine, and act in those animals. The demons ask that they may not be sent into the bottomless pit,** the time for them to be sent there not having come yet. Seeing that he could do nothing more to seduce Him or to destroy the effect of His power, Satan raises the whole world against Him. And as Jesus had made Himself surety for our sin, Satan, who has the power of death, uses this right of death against Jesus*** made sin for us. All that man was had been ruined and was under the power of death It is in the resurrection of Jesus that the victory is found again, and the proof of the judgment of the prince of this world.

{*It is remarkable that while relating how they had rejected all God's appeals to them to return to Him in repentance, Stephen, in making mention of the actual captivity of the Jews, speaks of their sin in the desert, specially of that of idolatry, as the cause.}

{**That is to say, where we see them shut up in this chapter.}

***This is very far from being all that is in the blessed Lord's death; but I confine myself to this point here.}

85 In the meanwhile, the time for the execution of the judgment had not yet come, and Satan is still dwelling in the heavenly places (not in the heaven, which God inhabits in light inaccessible, but in the created heavens). The death of Jesus has not expelled him thence. Nevertheless, when, in the name of Jesus, the disciples cast the demons out of creation, Jesus says, "I beheld Satan as lightning fall from heaven." He foresees the downfall of Satan by the power of the name of Jesus. Actually, Satan acts still in the creation, as we see in the case of Job. Jesus is now absent - in heaven. Not being bound, Satan tries and tempts man, and man falls. He is busy about the church; he sows tares there, and spoils the work of God upon earth. He cannot spoil it in heaven.

We see, in this recapitulation of what Satan accomplishes upon the earth, how he spoils everything until he is bound. God, it is true, watches over the faithful; nevertheless, Satan is in the world, and spoils there the work of God; and if our salvation were resting on man's own responsibility, there would be no salvation for us. Men of the world can form no idea of the manner Satan is blinding the heart. Before God gives them up to it as a chastisement, Satan is already using his power in blinding men, and in making them fall into error. From the beginning to the period to which this chapter of Revelation brings us, all that God has done upon the earth, in the world, and in the church, has been spoiled through Satan. Satan has influence in the world; he blinds the heathen and the christianised world. Alas! he also blinds God's children as to their inheritance and as to the coming of the Lord Jesus. Satan endeavours to rob the church of this truth, and to make her say "My Lord delayeth his coming." He will not have it that one should believe his dominion is going to be overthrown; but at the same time, truth is professed and maintained even by unconverted persons, and subsists as given of God amongst men. But now in the time of judgment this will be no more so; God gives men up to an efficacious error that they may believe a lie.

We have seen in chapter 12 Satan cast out from heaven. He will never enter there again. He falls upon the earth, and causes Antichrist to revolt against Christ. Then Christ comes down from heaven, destroys the beast and the false prophet, and binds Satan himself. All that Satan did to the first Adam disappears. Creation ceases to be under his dominion, and man, delivered from Satan's power, passes under that of Jesus. Evil may remain in man's heart, but Satan is banished from the scene of this world. The Judge, the Last Adam, comes down from heaven in the power of the victory He has already gained in the resurrection. This is not yet the state of eternity. These are things manifested on the earth, where Jesus shall reign after having bound Satan and delivered the creation from the bondage of corruption.

86 Why not bind Satan immediately? Because the earnest expectation of the creature waiteth for the manifestation of the sons of God; Rom. 8: 19. Christ cannot manifest Himself in the glory and in the judgment, nor deliver the world without having delivered and raised the church, nor before the judgment be given to the church as well as to Christ. "Do ye not know that the saints shall judge the world?" (1 Cor. 6: 2; Dan 7: 22). "Until the Ancient of days comes, and judgment be given to the saints of the Most High." Therefore it is that creation is not yet delivered from the yoke of corruption. The church risen must judge the world with Christ. The world to come is also to be subjected to the same trial. This does not take place during the continuance of the thousand years of Christ's reign - only at the end of that reign, when Satan comes up out of the bottomless pit. Then, as always, man fails immediately.

While Satan is bound there is no seduction, and, consequently, no combat, no suffering, no victory. God permits these things to take place now, that we may have the glory. The most ordinary precepts of the gospel suppose the superiority of the enemy as to this world, and command not to resist evil; they suppose, therefore, a state of suffering. If the world were really Christian, these precepts would not be applicable, because there would be nothing to suffer.

Verses 4-6. There are thrones. Daniel says (chapter 7: 9), "I beheld till the thrones were cast down" (or rather placed) Daniel only sees the thrones; here we see there are those seated on the thrones. Now, there is suffering; then, we shall reign with Christ, and we shall be on Jesus' throne; Rev. 3: 21. "The glory which thou gavest me, I have given them," John 17: 22. The world will see this glory, and will know that we have been loved as Christ has been loved. When Christ shall sit upon the throne of His glory, we shall be seated on thrones. This mediatorial kingdom, in which Christ is seated on His throne, will at the end be given up to God the Father; 1 Cor. 15: 24. The beheaded are those who have suffered for their testimony during the course of the events which we have seen in the Revelation. Besides those who are seated upon thrones, and those who were beheaded, we perceive here a third class, that of those who have not received the mark of the beast - negative faithfulness, it is true, but which is not forgotten. These three classes (those that are seated on thrones, those that were beheaded, and those who have not received the mark of the beast) have equally part in the first resurrection, which takes place a thousand years before the resurrection of the dead who are dead in their sins.

87 There have been those who have wished to make of the first resurrection a resurrection of principles; but the triumph of principles, mine or those of others, cannot be a personal reward for having been beheaded for those principles. To use a figure of language, one might strictly say that principles are reigning; but how could one say that they shall be priests? Those that rise reign a thousand years with Christ and shall be made kings and priests; and this cannot be applied in any way to principles, but only to the persons of the risen saints.

We see then here Satan bound, Jesus reigning over the earth, and the faithful reigning with Jesus Himself. It is necessary to understand well that Satan spoils all the work of God in the earth. The death of Jesus banishes Satan from the conscience indeed, but does not banish him from heaven. The power of Christ destroys the power of Satan; but this power will never be so much manifested as in the person of Antichrist. We have to contend until Satan be cast out from heaven.

Revelation 20: 5, 6

From verses 4-10 we have the whole of the thousand years. It is the reign of Christ with His saints, who govern, and Satan is bound. The whole state of the world depends on these two things, the reign of Christ, and the prison of Satan.

Now, on the contrary, Christ is hidden, and Satan is acting unbound. The reign spoken of here is so distinct and so positive, that those who are in heaven say "And we shall reign on the earth,"* Rev. 5: 10 Their power is from heaven; they shall reign over the earth according to that power. The glory of Jesus is the object of the counsels of God. Everything in the word and in the ways of God is directed towards that end; without this we cannot get the intelligence of the word. Christ is the great object of God. God would have that His whole being should be evidently manifested, and this manifestation is seen in Jesus.** No one has seen God; the Son has revealed Him to us. God manifested in the flesh has made Himself known to us. God is only "seen of angels" through the manifestation of God in the Person of Christ. The knowledge of God in Jesus gives intelligence to the most simple Christian. God did manifest Himself to man as He is, and placed Himself at his level. The simple can apprehend and understand God. He hides these things from the wise and prudent. Jesus is the object and the thought of all the counsels of God.

{*It appears that the best MSS read here, "they shall reign "; but this does not make any alteration in the argument of the text.}

{**Not only did God manifest Himself in Christ, but Jesus gave Himself even unto death, in order that all that God is should be manifested in all God did with regard to Him, and for us through Him, and that all the glory of God, all the truth of His character, should be vindicated and established by that which came upon Jesus.}

88 This glory, which God has given to Christ, God has manifested in Jesus as man. Already, in the creation, the divine glory of the Son has been manifested, and His right of possessing all things established. Jesus created everything. He has title over creation, which can only be blessed under Him, and during His reign. God has willed that everything should be made subject to man Adam was the head of the creation; he failed, and all failed in him and with him Satan having gained the victory over Adam, all has fallen under the dominion of Satan, who fills the world with evil, and rules over it through the passions of men.

The question is not merely about salvation in God's counsels, but of the restoration of all things. God re-establishes everything, and man too, in introducing into the world Jesus, the Last Adam The sons of men are not forsaken in this. God unites the church with the Last Adam. All the creation fell in the person of the first Adam, and it is the Last who becomes the object of the counsels of God. God does not restore the first Adam; He introduces a second, the spring of life to all those who are redeemed. The word was made flesh. God became a man, in order that all things might be made subject to man, and this man is Jesus;* Heb. 2; Psalm 8; 1 Cor. 15: 27; Eph. 1. The Man Jesus is set over everything.

{*It is interesting to see in Psalms 1 and 2 the rights of Jesus as the righteous man according to the government of God, and His rights according to the counsels of God, as the Anointed, the Christ. In the following Psalms one sees clearly that nothing of all this is yet accomplished, as is well known. But, Christ having suffered, we have in Psalm 8 the great result on the earth of His position as Son of man explained in Hebrews 2. Compare Ephesians 1: 20-23; 4: 9, 10; and see Luke 9, where He forbids His disciples to announce Him as the Christ, substituting for this title the sufferings and the glory of the Son of man - the portion of the church. Compare also John 11 and 12, where His rights as Son of God and Son of David are set in evidence; and as soon as His right as Son of man begins to dawn, the sufferings present themselves to the Lord, and our participation in those sufferings.}

89 The first Adam and the Last Adam cannot subsist together. It is impossible that Christ and Satan can be both at the same time the princes of this world. Christ is not yet seated on His throne; He is on His Father's throne; Rev. 3: 21. Now, it is the presence of the Spirit of Christ within, that renders the heart faithful. In order that Christ may reign as the Last Adam, Satan must be bound.

The question is not to know whether Christ's reign is a spiritual or a personal reign; for the Holy Ghost does not leave us, and therefore the reign is spiritual as well as personal. But to say that Christ will not be there is to deny the reign of Christ. The Holy Ghost has not been made man, and He is not the Bridegroom of the church, and the church desires the Bridegroom. The Spirit and the bride say "Come." The Spirit does not say this to Himself; He says it to Christ. A reign of Christ without Christ is a reign without a king. It is limiting the church to the desire of what she has already, that is, the Holy Ghost. It is to confound everything in the relations of Christ as King of the earth and as Bridegroom of the church.

Acts 3: 19-21. That of which the prophets spoke is the glory at the end, the restoration of all things. The heaven must receive Jesus (not the Holy Ghost, who had already come down), until the times of the restitution of all things, and until the times of refreshing. It is Christ who, as Man, is to reign. God has willed to subject all things to man (not to Christ who does not come, but) to Christ, who shall be sent from heaven, and who is now preached. It must be the man Jesus manifested in glory. Jesus is moreover invested with the judgment. He judges, because He is the Son of man; John 5: 27. The Holy Ghost is not the Son of man. Besides, the judgment precedes the millennium, and cannot be conceived before a millennium brought by the Holy Ghost, and by the preaching of the gospel.

90 The promises made to the Last Adam, the hopes of the Bridegroom, the judgment, all is personal to the Son of man Jesus is coming in Person. All this is connected with the glory of Christ. One cannot be in the truth if one rambles from the Person of the Son of man. The Holy Ghost acts but to magnify and glorify the Lord Jesus.

The reign of a thousand years is a reward. Men may say sometimes, that they are principles which shall reign, that it is a question about a resurrection of principles. But it is written "they shall reign" (Rev. 5: 10; 20: 6); and I cannot thus confound principles and persons. If we suffer, we shall reign. We are not principles. When we suffer, is it in order that the principles may reign? It would be a singular reward for me when I suffer to say that it is in order that my principles may reign a thousand years.

The apostle speaks of the first resurrection, as if all knew that there are two resurrections. In the word of God, two resurrections are always spoken of, and never one general resurrection, of which one finds neither the expression nor the idea. God does not thus confound the just and the unjust: and nothing will separate them more than the resurrection. Now, they are mixed and confounded in the world; but the resurrection shall separate them. There is a resurrection from amongst the dead; therefore, there are some dead that do not rise in that resurrection, whereas others do rise.

How can principles be priests? It is nonsense. Those who will reign will be priests. He has loved us, and has washed us? and made us kings and priests. One can neither wash principles nor make them priests. If the Person of the Lord Jesus and the persons of the saints be taken away from the glory, the root of every affection is cut off, and one has a millennium without Christ and without affection.

91 The first and the second resurrection manifest the glory of Christ in two very different ways. The church glorifies the Lord in being with Him and serving Him. Jesus shall be glorified in the judgment of the wicked, who shall acknowledge, in spite of themselves, that He is Lord. And for this reason, the resurrection of the just completes their life and their glory. The power of the life of Christ is applied to their bodies, whereas the resurrection of the wicked is a resurrection of judgment, and not of life. The resurrection of life does not in any wise belong to the wicked. He "shall also quicken your mortal bodies by his Spirit that dwelleth in you," Rom. 8: 11. The life of Christ and the Spirit of Christ are not in the wicked; therefore, the cause of the resurrection of the just is not in the wicked. By the resurrection the just are conformed to the image of Jesus Christ; John 5: 25. In Luke 14: 14 the Lord Jesus says "These shall be recompensed at the resurrection of the just." If all rise together, one could not hold such language, nor that of Jesus in Luke 20: 35, where He speaks of those who shall be counted worthy to obtain "that age, and the resurrection of the dead "; for if all rise together, some cannot be distinctively counted worthy of the resurrection. Thus far as to the resurrection of the just: the resurrection of the wicked is for the judgment. It is not contemporary with that of the just. In order that the just may reign, they must be risen. They shall bear the image of the heavenly. "We shall be like him, for we shall see him as he is," 1 John 3: 2.

We read in 1 Corinthians 15: 23, "But every one in his own order: Christ, the firstfruits; afterwards, they that are Christ's at his coming." The thought of a general resurrection is traditional, and comes from having lost sight of the perfect salvation of the church. Those who have believed are already justified, and have part in the resurrection of the just, which accomplishes their glory and their happiness. The dead in Christ shall rise first, and those that are alive shall be changed; 1 Thess. 4: 13-17. There is an infinite happiness in the thought that we shall be conformed to the image of Jesus, and that we shall have the same portion with Him. If we were not kept of God, even the sight of the glory of Christ could not prevent us from falling into the hands of Satan. May this encourage us and keep us humble!

92 Revelation 20: 7-15

Verses 7, 8 contain a very important and humiliating principle. It is impossible, in whatever position man may be, that he should not fall if he is left to himself, and if he has not communicated to him from God a life of which the grace of God is the strength. Jesus manifested in glory does not change the heart This change is a work of grace. As soon as those even who have seen the glory are no more kept from temptation by the power of God Himself, where they are subjected to temptation, they fall and Satan makes them at once his slaves. Satan, being loosed, comes up out of the bottomless pit, upon the earth, not into heaven, where he re-enters no more. When at last banished from the earth, Satan will be cast into the lake of fire and brimstone, where the beast and the false prophet are since the beginning of the millennium, and shall never come out of it. This is a proof that the judgment of the wicked [dead] does not take place at the coming of Christ. When the great white throne is there, the earth flees away; and this is not the return of Jesus.

In the present dispensation, God visits the Gentiles to take out of them a people for His name; Acts 15: 14. Satan is opposed to this people in whom the Holy Ghost dwells, and who have the foretaste of the glory and the joy that belong to the people of God. The consequence is, that they are a separate people, who fail in rendering testimony if they enter, however little, into the ways of the world. Already, in Abraham, God takes out of the world a people to Himself, whom He leaves in the world. Israel was, as a nation, separated from the world. An Israelite could not espouse a Gentile. This separation was according to the flesh, not the result of faith.

In the church, it is individual faith which causes this separation. All the precepts of the gospel suppose a state of persecution; Matt. 5: 38-48; 20: 16. Everything supposes opposition; Luke 14: 25-32. If there were a Christian world, the precepts of the gospel would not have any application.

During the thousand years, on the contrary, Jesus shall be the Prince of this world, of which Satan is now the prince. Now, all those who will live godly in Christ Jesus shall suffer persecution; 2 Tim. 3: 12. We are called to suffer; and if the world were really christianised, we should be called to run with the tide instead of contending against it.

93 When Satan shall be bound, all that will be changed, and this opposition of the world will cease. The Lord Jesus shall reign in righteousness; there will be no temptation, and the mass of people will be really governed by Him. If this took place in the present dispensation, all the precepts of the gospel would become useless and out of place. Under the reign of Christ, the church, which has already suffered, will be seen glorified, and the world blessed, without Satan's temptations, living in peace and under the government of the Son of man. It does not follow that every soul on earth shall be converted.

If the reign of a thousand years were a spiritual millennium, it would not be possible that Satan could be loosed to seduce all those who would have the life of Christ in them. Instead of that, it is a government without temptations; and when Satan is loosed, he carries man away with him in spite of the sight of the glory of Jesus; and this is the final trial which displays how impossible it is for God to trust in the creature; John 2: 24. We are called to trust the faithfulness of God, because we have learned that God cannot trust us.

It would be extraordinary in a dispensation for man not to be subject to trial and temptation in the ways of God. Those of the millennium are to be tempted like others. The consequence of it is the same - man falls. Even the presence of Christ does not prevent it; and the heart is so irremediably wicked and evil, that in the presence of Jesus it will yield to its passions and lusts, and please himself instead of pleasing Jesus. Innocent man fell - still more does he when he is no more innocent.

During the manifestation of the glory of Christ, the revolt cannot be hidden. Man may see the glory of Christ, be convinced of it, and oppose himself to it! Lazarus being risen, the Jews wish to put him to death with Jesus, because of the testimony rendered to the power of Christ. If the heart of man is not converted, renewed, and kept of God, it is capable of anything. Verses 9, 10. They will make war with the saints and with the city beloved of God.

At that time the whole world shall be the sphere of the judgments of the prophecy. With the Jews the promises and the ways of God are circumscribed in the land of Canaan, which is simply also called the earth. Later this sphere extends itself, and the four monarchies, then Christendom, become the prophetic earth. Jesus shall reign over the whole inhabited earth, and prophecy shall then extend over all its surface. If, when Christ is manifested in glory, the world oppose the people of God, it is not surprising that the same thing should happen now that Christ is hidden. To think otherwise is to be in illusion.

94 To understand the glory of Christ in the church, the church must be separate from the world. When the church is mixed up with the world, this only spoils the church and Christians. The world never draws towards Christians, and it cannot do so, for its own nature cannot allow it; but Christians may to their own loss draw near the world, because the old man is still in them.

Verse 10. The beast and the false prophet are in the lake burning with fire and brimstone since the judgment of the earth. Satan is not there. He reigns in a public-house, in balls, in the opera, in the theatre, in concerts, etc., and he rules in the hearts of men by presenting to them things pleasant to their lusts. When Satan shall be in the lake burning with fire, he will not reign there; he will be there as the most miserable being. At the beginning of the millennium the beast and the false prophet will be thrown there alive. Satan is only bound in the bottomless pit, from whence he shall come out again to tempt men.

As long as Satan is in heaven, he is the prince of this world There are idolaters, a Babylon, and that secret influence which deceives the heart of man, so as to make him look at a piece of wood as a god. These are the effects of the deceits of the enemy. What has become of the greatest part of the human race? They are plunged in idolatry. Civilisation does not draw man out of it; the people of antiquity, whose civilisation has been transmitted to us, did not through it come out of idolatry; and the most enlightened men submit themselves to things which their own reason rejects, because they are under the influence of Satan. When Satan has come out of the bottomless pit, he can no more exercise this influence, because he cannot go up into heaven again and give himself out for a god before men. He can only excite them to open revolt.

Verses 11-15. Satan being set aside, here is the judgment of the dead. The judgment of the great white throne only applies to the dead. Then it is that the resurrection of judgment takes place; the resurrection of life is for those only who shall reign. The effect of judgment is that "in thy sight shall no man living be justified," Psalm 143: 2. It is only those who have the life of Christ in themselves that will escape from the lake burning with fire and brimstone. To be judged according to our own works is to be condemned.

95 One thing that will prove that the question here is not concerning the coming of Christ is, that the place of the great white throne is not mentioned; whereas Acts 1: 11 announces the return of the Lord Jesus to the earth, and Zechariah 14: 4 shews Him to us on the Mount of Olives. It is from that mountain that He was taken up from the midst of His disciples, and it is on that mountain that He will again set His feet. It is not at all the great white throne. When this appears, heaven and earth flee away from before His face. This is not the coming again on the earth. The dead appear before Him. For the judgment of the living He must come again where the living are to be found. In the other case, it is all over with the heaven and present earth.

<05020F> Revelation 21: 1-8

An event of all gravity is here mentioned: Jesus gives up the kingdom to the Father; 1 Cor. 15: 24. He has taken the kingdom as a man. He who became a man and made Himself of no reputation has been highly exalted. The question is about His humanity, not about His divinity, properly speaking.

Jesus, as a man, intercedes now for us; as a man He shall reign also. This is infinitely precious to us. Jesus is not an unknown God, but a man sitting at the right hand of God. As a man He shall deliver up the kingdom to God the Father, which as a man He received; 1 Cor. 15: 22-28. As a man the Son shall be subject to God and shall no more reign, although as God He shall reign eternally. There is no more intercession when all the-saints are happy, nor any government when all the wicked have disappeared and God shall be all in all.

Justice shall not reign then; it shall dwell; 2 Pet. 3. Perfection will not exist until God has made all things new. There is here no distinction made of a people of God amongst men. "The tabernacle of God is with men." All is peace. God is all in all. All those who remain after the judgment are blessed together. But we have to consider whether what is called the church now shall not also be a special blessing, whether it will not be the tabernacle of God amongst men. (See Eph. 3: 21.)

96 Jesus is here the Alpha and Omega, the beginning and the end of the counsels of God. He is God Himself. When all shall be accomplished and made subject to God, then there shall be an eternal blessing. Since the fall of Adam until this day it is the manifestation of the grace and of the patience of God.

We have in one sense come to the end of the book of the Revelation. Here it is that events of the prophecy are closed. What follows is a description of the holy Jerusalem, of the joy of the saints during the thousand years, and of the relations of the heavenly Jerusalem with the earth. Everything is centred in Christ. The smallest, the meanest, of those who attach themselves to Christ, who love Christ, shall shine in the glory of Christ, and that one shall be found wise even by the wicked who despise him now. May God render us faithful to the glory of Christ, while the world is despising this glory, and we shall be made partakers of it when it shall be manifested!

Revelation 21: 9 - 27; 22: 1 - 5

In comparing verse 9 with chapter 17: 1, you will find this likeness, that it is one of the seven angels who have the seven vials that gives the description of Babylon, and that it is one of them also who describes the bride of the Lamb, the holy city, with the whole of the prophecy from verse 9. The historical unfolding of the mediatorial service of the Lamb is already contained in this book.

What is found in chapters 21: 9-27 and 22: 1-5 does not form a continuation, either historical or prophetic, of what precedes. It is a description of the holy Jerusalem, and there are many circumstances which precede what is in the beginning of the chapter. The angel, in the same manner, describes Babylon after having given her history.

Verses 9-13. It is in heaven, in the glory only, that the bride, the Lamb's wife, is spoken of in the accomplishment of God's ways concerning her.* The present dispensation is only the assembling the living stones of this city, the assembling of the saints, the church. Through the resurrection, we shall all be placed without sound (see 1 Kings 6: 7) in the glory prepared for us. This is the bride of the Lamb, not of the King, as in the Old Testament. The church has part in the sufferings, as well as in the glory of Christ; and to her Jesus is the Lamb, and not the King; the manifestation of the heavenly, and not of the earthly, righteousness of God (for in the last case Christ ought not to have died). This heavenly righteousness is hidden in God, unknown to the world, but known of faith. Before the world, the death of Christ is the greatest injustice of man. The Lamb is also the manifestation of the patience and of the goodness of God. But, as to the accomplishment of righteousness with regard to His death, no true estimate could be made of its value, except in heaven. No reward on earth could have been worthy of what Jesus has suffered. The manner in which Jesus glorified the Father could not be worthily recompensed but in placing the Son at the right hand of the Father. To suffer for having done well, and to submit to all - this is the part of a Christian. It is better to keep Christ's character than one's cloak. The church has part in all this. She has the fellowship of the sufferings of Christ and of His resurrection. She becomes the Lamb's wife in His glory, as in His rejection: she has part in His sufferings. We cannot have a portion with Christ above without having it with Him here on earth. Christ is one whole.

{*I hardly need say here, that this does not mean that there has not been a church on the earth during the ages which have elapsed since Pentecost. I have insisted enough upon this in other writings. There certainly was a church, and in the relation of a bride with Christ through faith. But the marriage was not come, and it is equally evident that the whole of it is not formed before she is in the glory. Her characteristic place is in heaven. She belongs there. What else is here is only the general principle of what God will accomplish in the glory. God wills that man should manifest this before the world, in the power of the Holy Ghost, until Jesus return; and she is here, consequently, the habitation of God through the Spirit.}

97 The spouse of the King is the spouse on earth. The bride of the Lamb is the church in glory. She has the enjoyment of the ripe fruits of the tree of life, whose leaves are for the healing of the nations. Even in the glory grace is the portion of the church. Government in justice characterises Jerusalem on earth. The city comes down from heaven. The city which comes from the earth is Babylon. Here it is the holy Jerusalem. She comes from heaven. She is not found on the earth; there is no thought even of her there. It may be manifested to the earth; but in its origin it is a heavenly thing, also in its character, in its nature altogether.

98 What comes from God is holy. Jesus, the only man who really came forth from God, was perfectly holy. He was not of the earth. It is impossible that anything could stain the origin of the nature of what comes from heaven. "He cannot sin, because he is born of God," 1 John 3: 9. Our risen body is a house of heaven: it is a glory reserved in heaven. What is truly of God abides in God and cannot fade. In its nature life, essentially divine, is not only pure, but it cannot fade nor become corrupt.

There is still something more - "the glory of God." Then the city has the form and the beauty of what God manifests in the glory. God is glorified there: all shines with His glory; all relates to it, bears witness to it, and is clothed with it. "We rejoice in hope of the glory of God," Rom. 5: 2. Christ shall come to be glorified in the saints, and the church is clothed with the glory of God Himself. It is precious to have always God's true object in view, which cannot stop on this side His glory. If one would get at the bottom of the counsels of God, one must look to His glory. What makes me, in travelling, pass through such and such a place, is not the desire of seeing that place, but of getting to an end beyond. The sight of the glory sanctifies truly, and gives an object far above all that could be prepared to stop us here on earth. We shall never walk well here below, even in the smallest details, if the great end is not constantly before our eyes. If I have any object on this side the glory, even the welfare of the church in detail, my soul will suffer from it. In this consists that which elevates all the Christian does - if in everything he has the glory of God in view.

The Father, we have seen, is never mentioned in the Revelation; nor have we here the children of the Father, but the bride of the Lamb. This book speaks of government and glory; and God, in this book, takes all His titles save that of Father. The apostles of the Lamb (v. 14), not the twelve tribes of Israel, are the foundations of the city. The prophets knew that these things were not for themselves, but for us; 1 Pet. 1: 12.

99 There is a perfect order. The golden reed (v. 15), the exact righteousness of God, measures all and judges all. The result of the work of God is perfect. Nothing is wanting; nothing is too long; nothing is too short. All is perfectly regulated. Not a stroke of the hammer remains to be given. All is perfect - God is the Architect.

Verse 18. God's glory is the building of the wall; this jasper represents God. Christ is girded with pure gold, and it is said, "Righteousness is the girdle of his loins." It is the divine righteousness accomplished in Jesus, not the earthly. Verse 21. There is also purity, transparent glass, the perfect purity of God, which can no longer be defiled; chap. 15: 2. The purity is no more of water, but of glass; it is consolidated, and rendered firm. The church, one with Christ, is seen there, having the righteousness of God, His purity, His holiness. The justice of man does not become a Christian. One cannot mix together with grace the earthly justice, which says "Eye for eye, tooth for tooth." The righteousness of heaven can ally itself with grace, and the only righteousness that becomes a Christian is a heavenly righteousness. It gives, and no longer exacts. God having communicated His nature to the Christian, he is raised above sin, and is made partaker of God's holiness; 2 Pet. 1; Heb. 12. The true character of the Christian is that of divine righteousness and holiness, and that of grace - what becomes God, when He is manifested as man. We want faith to lose our fortune and to forgive; but if it is coming out of the society of man, it is entering into that of God. What a portion for us, and how it does elevate our souls! This righteousness, this holiness of God, cannot be fully manifested until the church is seen in glory.

The difference of the stones (v. 19, 20) contains details which are above my knowledge. It is said of Satan, that before his fall he walked up and down in the midst of the stones of fire - that every precious stone was his covering; Ezek. 28: 14. The precious stones were on the breastplate of the high priest. These stones are not pure light, but the reflection of the divine glory, where the most elevated creature walked before its fall. It is in that position that Christ places the church on His heart, as high priest, and in the full manifestation of which He places her in the glory. The church is in that glory. It is what is nearest to God when the question is about the glory. It is the radiancy of divine glory reflected, and manifested in its varied beauty in the creature, and this in its most immediate relationship with God, a radiancy of divine light on and through the creature. In Ezekiel, this is the case in creation; on the breastplate of Jesus, in grace; here, in glory. In the first case the creature could not maintain itself there. Christ maintains the church there in its weakness. He places her there in the strength He has Himself in the glory. The point here is the right of the sovereignty of God, who places the church in this glory; and not the affection of the Father to His children.

100 Verse 21. The twelve gates are twelve pearls - that is, what is beautiful, the perfection of moral grace in the church, a pearl of great price (Matt. 13: 46): it was what Christ had looked for. The street of the city is of pure gold, as it were transparent glass; no defilement is any longer possible. Jesus will no more have to wash our feet in order that we may enter into the presence of God for our worship. In the glory we shall be standing on purity. The more we walk there, the more we shall get into purity, without having the need of conscience to be on our guard. The more we then let go our affections, the more we shall praise God. This is great rest to him who loves holiness. The precious stones express the solid basis of our glory, and we shall walk on purity. This is heavenly rest.

Verses 22-27. There is no more temple - that is to say, nothing that contains and hides the glory of God. God is the temple. He receives and encloses His people. If one came out of the temple, one found the world. Then we shall be shut up in God. He is the intimate centre of everything, as also the circumference of our happiness. If we would come out of purity, we must come out of God, who is infinite. All God's names in this dispensation, save that of Father, are here. The Lamb, He who has suffered, and in whom our affections are concentrated, is also the temple. God shall be the Sun of the city (v. 23) and we shall know as we have been known. This has consequences. The nations upon the earth, spread in the judgment, walk in its light, the light of the city. Jesus saith, "The glory which thou hast given me, I have given them, that the world may know that thou hast loved them as thou hast loved me," John 17: 22-29. There will be a world which shall know it and see it, in the manifestation of that glory. The affection of the bride delights in the glory that belongs to the Lamb, and the bride is manifested in that glory.

101 The church, which is the manifestation of the goodness and of the glory of God, shall be the light of the world. It is in our glory that the world shall understand what a Saviour we have had. What joy for us, in whom will be seen, in the ages to come, the exceeding riches of His grace in His kindness towards us in Christ Jesus! (Eph. 2: 7). When the world shall see us there, it will then understand that God has loved us as He has loved Jesus. Everything corresponds with our portion here below. The earthly Jerusalem will take vengeance (shall execute the vengeance) on God's enemies. We are here on earth the instruments of the grace and of the glory of God. Sinners may speak of it from the heart. This will continue in heaven. The church shall be in the glory, the testimony rendered to grace; and the earthly Jerusalem shall exercise the severity of justice against sin. God is now rejected and despised in us; He shall then be glorified in us.

Isaiah 60 shews that the earthly Jerusalem has the earthly government and the rights of the justice of God. "The nation that will not serve her shall perish," v. 12. As to the heavenly Jerusalem, the nations of those who are saved shall walk in her light. All that God shall perfect in the glory ought to be manifested through the Holy Ghost here on earth. By anticipation the Holy Ghost gives us the foretaste of this glory. And the knowledge of that glory is a principle of action which the world can never understand; but it can see the fruits of it. The selfishness of the world understands the grace that is in the Christian, which can forgive; but, in principle, that grace is foolishness to him. Yet, although the world does not understand our motives, it sees the faithfulness, which is a testimony rendered to grace. May God be sanctified in us by the sight of that glory!

<05021F> The beginning of chapter 22 shews us the relations of the heavenly city with the earth and the world. The world will see that we have been loved, and will know how much we have been loved, when at the appearing of Jesus we shall appear also with Him in glory. When He appears, it must be before some one. His appearing is the manifestation of His glory in the world where He has been rejected, but which God made the theatre of all that He manifested of Himself. It is there that sin entered; that Satan reigns; that man has lived in open revolt against God; that angels have served; that Jesus has suffered; that He has conquered hades, death, and the prince of this world. Nothing is more simple than God's manifesting the glory of Jesus and that of Christians in this world, where they were despised. We shall now see the great principles of that glory.

102 The earthly Jerusalem has almost all the characters of the celestial one. Yet there is an essential difference. It is in the heavenly Jerusalem that the glory is, and it is from thence that it shines upon the earthly Jerusalem. Our Christian discipline here in the earth enables us to manifest this glory. The earthly Jerusalem is upon the earth, the seat of the government of God in justice. The glory requires that all the nations should be brought low; Zech. 1: 21; 2: 8-13; 8: 22, 23, etc. Under Israel we see the patience of God in government, with the incapacity of Israel to profit by it. Under the government of the New Jerusalem the law will be put in their heart (Ezek. 36: 27), and will enable them to answer to this government of God, and God will manifest His glory there, "and my people shall be all righteous."

In the heavenly Jerusalem there is a display more complete and more intimate of the resources that are in God to bless, if there are any miseries, and not obedience. In heaven are the fruits thereof continually presented in all their richness and in all their variety. At the same time there are also on the tree of life the leaves destined for the healing of the Gentiles. In Eden, man's innocence was put to the test. There were the two trees, the tree of life, and the tree of the knowledge of good and evil. The life, without which man can do nothing, and responsibility - such are the principles of all religion.

As to responsibility, man found himself in two positions - in innocence and in sin;* that is, in Eden and under the law. The law requires obedience after the knowledge of good and evil is entered; and if there is evil, the only effect of the presence of God is to make us haste away as fast as possible. The law acts on the responsibility of man who has the knowledge of good and evil, and brings it to bear on him, but does not give life.

{*In either case, made subject to a law.}

Christ has taken up man when hopeless on the ground of his own responsibility. He took the responsibility on Himself, and has given life. He becomes thus everything to man. He comes as expiation and as mediation, puts Himself under the responsibility according to all the requirement of God, gives full satisfaction, takes upon Himself all the result of the tree of the knowledge of good and evil, and takes the place of the other tree, and imparts life. Man ate, not of the tree of life, but of the tree of the knowledge of good and evil. When man places himself under responsibility, he is surely lost. To recognise that Christ is the source of life, and yet to keep the responsibility of one's own salvation, is to be in confusion and in fear. Christ must answer as Mediator, and be the source of life. Thus it is that pure grace is the only way in which we can have to do with God. We shall even see traces of these things in the heavenly Jerusalem. Everything concerning ourselves is accomplished. Life and responsibility being united, it is a joy for us, as well as for the angels, to do the will of God. May God enable us to understand and to apprehend well these two principles, life and responsibility! If we take the responsibility upon ourselves, it is all over with us - we are undone.

103 Life is represented here under two figures: (1) A river of living water. We have not only the life in us, but we are drinking for ever of that life which proceeds from the throne of God, and flows in abundance through the city. (2) A tree of life. One might have eaten in Eden of the tree of life, but in that tree there was no principle of healing. Here this is not the case. The leaves of the tree are for the healing of the Gentiles. This tree of life is more blessed. Those that are in the city find food in its fruit, and from its leaves proceed the resources of life for those who are still on the earth. There is the joy of communion. We drink of the river of living water. Although this is the highest joy, yet it is a joy also, even for God, to do good to those who are in want. It is grace, it is goodness. We are made partakers of that joy in the holy city; we shall enjoy there the grace which heals, as well as the grace of drinking in His holiness. There is joy in heaven for one sinner that repents.

Thus in the heavenly Jerusalem, there is neither innocence without grace, nor responsibility and the law without life.

Verses 3, 4. There is the centre of all authority - the throne of God and of the Lamb. The rest there shall not be a rest of idleness. His servants shall serve Him. Nothing shall separate us from God, and we shall see His face; and in our foreheads (v. 4) nothing will be seen that is not the expression of God. All that God is, His name, shall be in our foreheads (that is to say, manifested in us in the most visible manner). Slaves had the name of their masters marked in their foreheads. We shall see the face of God. The pure in heart shall see God. The whole world shall see that we are the servants of God. All this is even before the world a plain manifestation of what God is. Verse 5. All that is here is an eternal state for the church.

104 Revelation 22: 6-21

Verses 6, 7. Here terminates this description. When the Last Adam shall have exercised His power to re-establish all the things mentioned by the prophets, then shall be the end. He shall be Priest after the order of Melchisedec, Priest seated on His own throne, to praise God and to bless the world. This rebellious world shall then be made subject to Him. This is the form that the mediation will take at that time - not hidden, as it is now, but with His people.

Verse 10. There is here a remarkable expression. God had told Daniel to seal the prophecy (chap. 12: 4); here, on the contrary, for the church, He says not to seal the prophecy. It is not denied that Jesus is coming again, nor do men intend to deny the coming dispensation; but its power over the conscience is avoided by saying "My Lord delayeth his coming." But Jesus says "Behold, I come quickly," and He delays not, but is patient, willing that all should repent. Therefore it is that God would not that the Revelation should be sealed. He says, "I come quickly." In principle, nothing between the present moment and the coming of the Lord prevents the believer's laying hold of His coming. God will have the coming of Jesus to be a thought dear to my heart and nigh; therefore He will not seal anything. God will not have anything in the heart of the believer which separates between the time when the prophecy was given and the coming of Jesus.

At the epoch of the Reformation it was the explanation of this book (see Luther's work, entitled "The Captivity of Babylon ") that gave power to come out of the iniquity and the corruption of the professing church. And if it was not the accomplishment of the thing itself in full, yet the principle was apprehended, and its application to what was displayed in his time.

105 Verse 16. In the beginning of the Revelation Jesus is set forth as the Root of David. Here He calls Himself the Root and Offspring of David, because He has taken His place of King, as Son of David. Here it is that the church on the earth comes again on the scene, as vessel of the testimony (that is to say, the prophecy is ended). In the prophetic part, the church is not seen unless it be in heaven prophetically. But He, who has borne the testimony, presents Himself here in Person. This awakens the affections of the spouse, and the church's desire is that He would come.

We may see also how the coming of Jesus is addressed to all classes of persons. First (v. 7), "Behold, I come quickly. Blessed is he who keepeth the sayings of the prophecy of this book." I have no doubt but that this is a warning to us, and to anyone else; for the church is instructed in this book of all that is going to happen, and of the fruits and principles of the world, and of the world which calls itself Christian. But this exhortation applies to those that shall be found here when the church is gone, in the circumstances of which the book treats (v. 12). The coming of Jesus is addressed and presented to all, as bringing with itself the consequences of their works; and then, prophecy being at an end, Jesus presents Himself personally, "I Jesus, I am," etc. This is that which awakens the desires of the church, which is His already, and which knows Him; and upon this He declares in answer, "He which testifieth these things saith, Surely, I come quickly."

Verse 17. This verse gives the normal position of the church while waiting for Jesus. It is not the bride only who calls for the Bridegroom; it is the Spirit and the bride. This desire of the bride is authorised and sanctioned by the Spirit Himself. It is not anything from the Spirit that one expects. It is the Spirit which desires, and He cannot desire the Spirit. The bride desires, and she desires the Bridegroom and not the Spirit. "Come quickly, Lord Jesus! If I desire a millennium without Christ, it is not saying "Come quickly," but it is saying Delay at least a thousand years. The church says naturally "Come," if she has apprehended her privileges. There are souls who have not apprehended these privileges of the church-; therefore He says, "Let him that heareth say, Come." The church has already the river of life; and so she says to him that is athirst, "let him come," for I have the river of life: "and whosoever will, let him take of the living water freely" (for I have it); let him take of it freely. The church presents grace while waiting for the Bridegroom: it is her duty and her privilege to invite those who are athirst to take of the water of life that she possesses. Having the Holy Ghost, the church invites to drink of this living water. Come and drink! The betrothed of Jesus, she says to the Bridegroom, "Come." How desirable is her position here! As for herself, her affections are fixed above on Christ, whom she is expecting, and whom she desires. Meanwhile she is depositary and witness in grace of the grace she enjoys. She does not say, If any one is athirst, let him come to me, as Jesus could say; but it is her place, through grace, to say "Come and drink." Nothing urges more to the plainest and most faithful evangelisation, than the thought that Jesus is coming quickly. On the other hand, if you are wishing for money, or seeking to make provision for placing your children in the world, or if you have any plans for the future, you cannot wish for the Lord Jesus to come; and if you cannot, then your hearts are not right with Jesus. For Christians, it is a melancholy state. And if any one does not own the Lord, nothing is more awful than the coming of Jesus: it is judgment for such a one.

106 May God purify our hearts, in order that we may desire that Jesus would come quickly! Amen.

Reflections upon the Prophetic Inquiry and the views advanced in it

J. N. Darby.

<02001E> 1 {Dublin, 1829.}

"For I testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book: and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book," Rev. 22: 18, 19.

The existing circumstances of the Church of God seem to call upon those who earnestly desire its welfare, not to hold back from expressing that which may, in any way, tend to the strengthening of faith and healing those divisions which, while they destroy charity, and the fellowship one with another that is proper to walking in the light, weaken the testimony which is held out to the unconverted, or to the inquirer, of the everlasting truth of God. It appears to me that, on the subject of prophecy (divisions on which now shame godliness), both those who hold and those who strenuously oppose views, which, for convenience' sake, we may call Millenarian, are deeply culpable. Many have written on one side and the other ignorant of each other's views, and precipitate and unwarranted in their inferences from them; and, while those who hold the views of prophecy, which have occasioned the controversy, have indulged in language utterly inconsistent with the spirit of their Master, those who are unconvinced by them, though charging this exclusively on the Millenarians, are themselves, it appears to me, in no way free from blame. Superciliousness, distrust, and animosity, not perhaps so distinctly expressed, because new views are generally the most active and forward, but quite as evil in their character and spirit, have marked their conduct and language; while those who sought instruction, and to whom the others were debtors for it, have been hindered, perplexed, and repelled in their inquiries by the selfish precipitancy of the one and presuming ignorance of many connected with them, and the uncandid uninquiring rejection and denouncement of the other. There is no one at all observant of what is now existing, and interested in the strengthening of humble souls, but must feel the culpable responsibility in which many leaders of the professing church are involved.

2 There are some observations I would make on these subjects, being convinced of the extreme precipitancy in which many have written upon them; and I think that in such a time (though I am persuaded the purposes of God will eventually result, and His glory be manifested in our weakness), there should be a disposition to try more maturely the soundness of our views and statements alleged to be from Scripture, before truth and the value of the sacred Scriptures themselves are brought into question, perplexity, and disgrace, by the presumptuous and hasty pursuit, not of scriptural truth, but of our own untried thoughts, given out to a greedy public, glad of novelty, which has no requisition of sanctification attached to it, and ready to neglect their own souls for unfounded and idle speculations.

On the other hand, it is equally certain that the Scriptures of God have not been written to no purpose; that, as His provision for His saints, the prophetic like all other parts of them have a sanctifying, strengthening and directing influence. What God thought it worth while to order and arrange, as ministering to the ends of His glory and man's participation in it, and to reveal (that is, to communicate, to man), as that in which He is concerned, must be surely worth while for man to inquire into and be informed of; and they seem guilty of presumption who would arraign the value and importance of what God thought fit to reveal. The fact of God's revelation to one who knows what God is (in a word, to a believer) is demonstrative evidence of its vast importance and his interest in it; and when it comes from God to man, is man to say it is not of importance?

These truly are the themes which have called forth most the admiration and praise of those who have seen God in them; nor can any one believe rightly in His saving love, who is not deeply interested in the manner by which its results are accomplished. The argument that prophecy is only available as an evidence of revelation after its fulfilment, not to reason upon general grounds, seems to have little weight. All the prophecies testify of facts which require a certain line of conduct, at or previous to their fulfilment; and though they are evidence of themselves as a revelation, and of the value of the prophesied fact, there are few instances of this being of importance after their fulfilment. Besides, many of them unequivocally relate to the closing period of the world; and it would be hard to say of what avail these could be for the purpose stated. And further, almost all which are considered as fulfilled prophecies by those who use this argument, were expressly delivered as testimonies to the consciences of men immediately concerned in them, previously to their fulfilments. Will any one say, that the directions of our Lord to His disciples were of no interest, and not important to be understood previous to the destruction of Jerusalem, and merely that that destruction might accredit His testimony? Were Jeremiah's urgent remonstrances and warnings not to be inquired into before the Chaldeans took the city; and shall it be said that the solemn testimony to Israel put them under no responsibility, but were useless declamations, till the kings of Assyria had been the means of burying them in yet unveiled oblivion? There seems to be something of infidelity in all this. Or do they argue that God is less concerned in the Church now, or that the Lord now will not do good, neither will He do evil? Besides, they leave, arguing in the present time, a large scope of prophecy unfulfilled, which manifestly cannot be of any direct avail subsequent to its fulfilment; and yet they would afford us no assignable cause why it has been revealed at all.

3 But they say it does not tend to sanctification. But man is not a judge of this; he would still be sanctifying the Church his own way. I am persuaded that God never revealed anything without a sanctifying purpose; for His nature is holy, His purpose holiness; and I believe the sober and holy study of the word of God, as such, in His fear, will concentrate the affections upon Him, separate from the world, and give enlarged views of His kingdom, wisdom, and glory, peculiarly calculated to sink in our estimation this world - its glory, its strength; and to fix our minds on the Lamb's glory. There is in fact in these objections a tendency to depreciate the purposes of God in Scripture, to preserve the importance of man's little sphere of views.

On the other hand, the extreme precipitancy with which the subject has been taken up has led - which has given occasion to this part of the charge - to unjust estimate of the use, and value, and seasonable application of those truths. Men have sought to please themselves, instead of edifying themselves or their neighbours. Let men either inquire humbly, or use God's word to God's purposes, or else refrain from seeking to affect the minds of others. Loquacity or forwardness on religious subjects is a great hindrance to real edification. "If any man speak, let him speak as the oracles of God," as those who have something to say on God's behalf, or else use the modesty which becomes those who only seek for truth. One other complaint is to be made against those who oppose these views, and it is a serious one. Instead of weighing what has been advanced by others in the spirit of serious inquiry, separating the chaff from the wheat, and willing to see the use which God might make of their brethren's testimony; jealous of the tone which they assumed, and hurt by their charges against them, they irritably threw the whole of their views overboard, without inquiring what the scripture itself said upon the subject; and then, to justify themselves, endeavoured all they could to shew, in the darkest colours, every part of the system, and bring up reasons against the whole. But if there be any truth in these things, they are defrauding themselves, and it is a poor compensation to prove their brethren wrong.

4 In many things, alas! we are divided enough - enough exposed to the enemy not to be opposed to one another in our very hopes. Surely they should give some just sense, if they think those to whom they are opposed in the wrong. For my own part, if I were bound to receive all that has been said by the Millenarians, I would reject the whole system; but their views and statements weigh with me not one feather. But this does not hinder me from inquiring by the teaching of the same Spirit (which in measure, I believe, directed them) what God has with infinite graciousness revealed to me concerning His dealings with the Church.

I confess I think the modern writers on prophecy justly chargeable with following their own thoughts hastily, and far too much removed from the control of Scripture. They have got some general view, perhaps sound, of God's purpose. They take some text or prophecy as a starting point, pursue the suggestions of their own minds in connection with their general views previously adopted, but leave the results almost entirely untried by the direct testimony of the word, affording us theories, often enlarging when by a writer much imbued with Scripture, often of general soundness of view though replete with false statements: but, when not by such a writer, diverging into absurdities calculated to awaken the impatience of many and bring the truth of all into dishonour. In the meanwhile the Church is distracted. There is not a single writer whose writings I have seen (unless it be the author of one short inquiry) who is not chargeable with this fault. Some of the most confident really call for much reprobation. But good, I am persuaded, will grow out of it; and the very difficulties will call, under God's Spirit, the attention of the faithful servant of God: and while the precipitancy of the others will be repressed by the distinct manifestation of the error into which it has led them and the calm statement of truth, they who have hitherto rejected even inquiry will yield themselves to much which they have scorned, and be humbled both to the acknowledgment of a common truth and the spiritual sincerity of many against whom they have been bitter, because they could not convince them, when in truth it was their own fault. I would call upon the servants of God to pray that He would guide and direct His church by His Spirit in these things in sober and subdued meekness, and it will surely be led into all truth. I shall take notice (with this feeling) of some things which seem to me illustrative of the unguarded, unscriptural statements many of which, I think, have dishonoured Scripture, and been spoken ignorantly: and I shall, secondly, propose some ground of inquiry, to those who have hitherto repudiated these views.

5 These views trench upon many habits in which religious teachers have for the most part been formed - many views in which they have long had their boast. No man likes to give up these: their relative consequence is lost; it is distinguishing to oppose them. "No man, having drunk old wine, straightway desireth new, for he saith, the old is better." Many of the subjects mentioned in the foregoing pages are of themselves of deep interest, such as the use of prophecy generally, and materially affecting the present views of men upon the subject; but it has not been attempted to dwell upon them at length here: other occasions, or a better instrument, perhaps may draw them out into more useful and instructive relief. My object is unpretending and simple, and I pursue it at once: it has been some time on my mind, though withheld hitherto.

6 The observations on the "resurrection from among the dead," published in the Christian Examiner (sound in criticism, and temperate in spirit, and calculated to be useful) point out an instance of the extreme carelessness with which bold statements are made by writers on these subjects: but having been there discussed, I omit it here.

There is an error of another kind, small in importance, perhaps, because of obvious correction, but illustrative of the way in which men inconsiderately make statements, when they fall in with their system, in the face of the simplest testimony of Scripture itself. In the third and fourth sermons on Daniel's vision of the four beasts and of the Son of man, by Mr. Irving, Zephaniah is stated to have prophesied before the carrying away of Israel captive; and it is assumed that they carried the book of that prophet to Nineveh, whereby Nineveh would know of its threatened judgments. The prophet addressed Judah alone, and expressly states that he prophesied in the reign of Josiah (that is, about one hundred years after the carrying away of Israel captive). The reason of the statement is, to shew that God gave testimony to Nineveh and her king, before He judged them. He certainly had done so previously by Jonah. The idea is a very laudable one; but, running away with it, we have the following passage in page 92: "Yet God suffered not such a city to perish without witnesses, but raised certain of the captivity to the highest offices in his kingdom," etc. "There can be no doubt, also, that the prophecies of Nahum and of Zephaniah, which almost solely concern the judgment upon Nineveh, and which were given before the captivity of Israel, were carried with the captives into Nineveh, and there more or less circulated amongst the Ninevites, and especially brought to the knowledge of the king himself; for God is very merciful," etc. They say much of taking Scripture as it presents itself. Who could suppose that all that concerned Nineveh in the prophecy of Zephaniah was three verses, bringing it in amongst the many other countries which were to be destroyed by Nebuchadnezzar - the whole book being concerning him, Jerusalem, its present evil, and future hopes; and this, as we have said, a century after Israel was carried into captivity! We take it as shewing the extreme neglect of Scripture and even prophecy itself, the hurried pursuit of an object in the mind, something brought in at random to illustrate it, without any reference or mature weighing, whether it is really borne out by Scripture. I think the interpretation of Isaiah in the same page erroneous, and the occasion of the error the same: but as this might seem to involve interpretation, I do not say anything of it, though I think the case perfectly clear, and that the simple reading of prophecy will evince the total inapplicability of the alleged meaning. Another instance, upon which it is not proposed to dwell, but mentioned as occurring in the same book, is in a long dissertation to shew that the Greek empire was set up in order to give prevalence to the Greek language, which, though a collateral result, is, I think, a very confined view, and in itself exhibits the absorption of mind into its present idea, which I complain of as so injurious, and, in the case of Scripture, so very culpable; but it is there stated, that our Lord and His apostles always quote from the Septuagint. This is not the fact, as has been fully shewn.

7 Again, in the translator's preliminary discourse to Ben-Ezra, we have (p. 55), "And to this effect I understand Rom. 8: 1, 'There is no condemnation' (krisis, i.e. judgment)," etc. The word is katakrima without a single various reading in Wetstein or Griesbach. Doubtless he had in mind John 5: 24, where it is krisis. If this were an isolated act of inadvertency, it might be well passed over; but it is evidence, and accumulated evidence, of great carelessness. And it is adduced on this account, that it is introduced by the author as determining the sense of an important passage, to which, at the time of stating it, it is evident, he could not have referred; not merely from the mistake itself, but because the whole passage (and this is the point I would urge) bears in a long train of argument upon subjects totally unconnected with the one upon which he is arguing, and in which krisis, in his view of it, would have no place or object. That which we advert to is not the casual mistake, but the drawing in a whole passage into a purpose beside its object, through absorption of mind, into one particular view.

And in this place we cannot pass over, though it cannot be treated as a mistake, passages in this preface highly injurious to the work and honour of Christ, and in it, the just, holy, and influencing comfort of believing saints. It is alike indicative of the same hasty pursuit of a single idea. I shall quote but one concentrating sentence - but the observations will apply to the whole spirit shewn from p. 55-65 of this preface. The haste, the very culpable haste (for the promises and hopes of God's people are not thus to be trifled with) is shewn in this. In evincing (the truth of which we do not now inquire into) that the resurrection at Christ's coming is the substantive hope of the Church, he attempts this by throwing every cloud upon the hope of the dying Christian. "Death," his words are, "is a parting, not a meeting; it is a sorrowful parting, not a joyful meeting; it is a parting in feebleness and helplessness to we know not whither - into a being we know not what." This sentence is singularly unfortunate in its statements; and, indeed, Scripture and the hope of the gospel ought not to be thus made the slave of men's momentary thoughts. "I have a desire," says the apostle, "to depart and to be with Christ." Death to the believer is not a parting but a meeting, if our central and supreme affections are with Christ. I am not questioning here, be it remembered, the hope of Christ's coming, but Mr. Irving's statements respecting death. Death is not a sorrowful parting, but a joyful meeting; for it does not become us to sorrow as those without hope. For why? - they that sleep in Jesus go to Jesus, and God brings them with Him. For indeed "he that liveth and believeth in Jesus shall never die." If, indeed, he values earthly things more than Christ's presence, then sorrow will accompany his death But it is the proper distinction of Christianity to nave neutralised that power of death which Mr. Irving is preaching; "for the sting of death is sin, and the strength of sin is the law"; but both are dead to the believer in the death of the Lord Jesus Christ the Saviour. It is a parting not in but with feebleness and helplessness, we know whither - that is, to Christ. If He be true, we know whither we go, and the way. As to "a being we know not what," the Scripture affirms it of the state of the risen body, and of that only. "It does not yet appear," saith the apostle, "what we shall be," speaking expressly of that state. As to the promise, Mr. Irving is writing against his own opinions; for, if he hold that Christ will come again, he believes that He will bring His saints with Him, so that they which are alive and remain have no preference. He is indeed himself witness that Scripture is conclusive as to a paradise for the separated spirit; but he says we know not what it is. Is there nothing, then, in being with Christ the Saviour, who loved us and gave Himself for us - that hope that brightened the thoughts and quickened the expectations of many a dying and many a martyred saint? Is there nothing in being with Him, to throw holy influence and triumphant character on the relinquishment of this yet evil and Satan-deceived world? Sure I am, there was that in it which made Paul prefer death to life; for death was no death to him, but parting from trial to Christ, from perseverance through surrounding evil to that blessed presence, where all doubt, sorrow, and death would have passed away to him for ever. He had a desire to depart and be with Christ; he was not comforted only by the building of God made with hands; for he was always confident, desiring rather to be absent from the body and present with the Lord.

9 We must say that this is a most unholy mis-statement of Scripture, and destructive of that which is the glory and influential power, as well of the resurrection of the saints, as of their present hopes; and that, if the Lord's presence be not a paramount blessing, prevailing over death now, it never will be at the resurrection, or at any other time. It shews the folly of man in his thoughts; for, in attempting to shew the importance of his views above another's, the sole thing which is of power in those very views and can alone realise them is undermined and destroyed, and this in the face of the fullest and most anxious statements of Scripture, and to the dishonour of Christ and the faith of the saints of God. Satan reigns by death; Christ has brought life and immortality to light by the gospel. And to argue from the circumstances of His death is folly; for it was because He so suffered, and (having overcome in full conflict with the very power under which it is here stated we rest) rose again into glory, that we have not that trial, that we are delivered and triumph, and that its power is past away towards us. The observations from the Apocalypse are a total misapprehension of its force. This might call for much and varied animadversion; but my object is not to condemn or accuse (God forbid that it should be!) but precisely the contrary. But these are the sort of statements which have awakened the impatience of observant Christians, and occasioned a natural, though indeed an unjust prejudice against the persons who hold those views they are urged in maintenance of, and a hasty rejection (still more foolish) of the views themselves. For in this they are making themselves servants to the unguarded precipitancy of others, not judges of it, and masters of the truths which they confound with so many mis-statements. In a word, they are allowing Satan to do just what he meant to do by the partial ignorance of inquiring men.

But it must be confessed, it is a bold word to say, that when Christ said to the thief on the cross, "To-day shalt thou be with me in Paradise" - that which made Paul always confident, giving him, upon the common faith of God's people, a desire to depart - that what the Lord comforted and assured the thief with, and the apostle built on, was, "a day of death, from sight of which the soul shrinketh, and a void beyond it, so vacant and unintelligible, as not to be available for any distinct end of faith, hope, edification, or comfort." "And this notion of blessedness with Christ, upon our leaving this tabernacle, is a vague notion which Satan hath substituted." Christ substituted it as something nearer to the dying thief, when he proposed that on which the writer so much insists; and it was because it was a distant hope, and there would have been a vague void without this revelation, that we were given the assurance that that was revealed in great mercy, which is thus now thrown to the dogs. The hope of the individual is being with Christ; the hope of the church is His coming: doubtless the individual is deeply interested in this hope likewise. On the whole, throughout this preface, Christ's present glory is not duly seen, nor its perception by the believer as manifested by Him, as it is not to the world.

10 But, perhaps, we are passing our subject. I shall therefore next take notice, merely with this view, of a commonly current work, "The Cry from the Desert," in the hope that it may lead to a more accurate examination of Scripture itself, before any of the writings of men upon this subject are adopted or rejected. This is what I would press and urge upon every one: to apply themselves, for themselves, to the testimony of Scripture, to draw ideas-simply and directly from this (and I can assure them, they will ever find them sanctifying ideas) but trust no man's mind, whether millenarian or antimillenarian; to use the scriptural rule - "to prove all things, and hold fast that which is good"; to adopt nothing unexamined, and to reject nothing unexamined, however weak it may be in its positions. If taken in itself, it may distract; if it lead to the examination of Scripture, it may prove the indirect source of abundant knowledge and grace.

It is not my object to enter generally upon the character of this tract. I dare say the writer's mind aimed at more fully exhibiting the purposes of God; but by undue confidence, the result has been to overrun Scripture, and exhibit, as it appears to me, only his own weakness. It is this I would deprecate. The energy of new apprehensions, doubtless, is often valuable; but in man's hands it often degenerates into the truthless and unprofitable display of crude conceptions of our own. Let us compare the following passages, after which we will enter into detail.

11 "I can readily conceive, however, that these accompaniments of the divinity, with all the attendant miracles with which the heavenly Jerusalem is surrounded, will never be exposed to the unsanctified gaze of any but the holy nation; and that, as I shall hereafter attempt to shew, only of its most holy and privileged orders. I cannot afford you a more simple or expressive illustration of this sacred seclusion of the heavenly city, than was afforded me in reading the very interesting narrative of Captain Hall's visit to the Loo Choo Islands in the Eastern Ocean, about four or five hundred miles south of Japan; wherein he states, that although he anchored off their shores for several months, and during that time had, by dint of the most confiding overtures, and the most unwearied perseverance, contrived to establish a friendly intercourse with the natives, yet, neither persuasions, entreaties, nor threats, could ever induce them, in their most unguarded moments, to allow him, or any of his company, to make any approaches into the interior of the country, where the king's palace was situated. Nay, so scrupulously jealous were they of Captain Hall's inquiries relative to the king, his government, or even his private establishment and family, that they would never enter into conversation upon the subject, and scarcely mention his name. I can, therefore, easily picture to myself that the more immediate residence, the court of the King of the whole earth (to use an expression more familiar to our present conceptions), will be most sacredly guarded against the approach of any but the highly privileged nation; as it is written, 'Nothing unholy or uncircumcised shall enter therein.'"

"And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife. And he carried me away in the spirit, to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; and had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: on the east, three gates; on the north, three gates; on the south, three gates; and on the west, three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length, and the breadth, and the height of it are equal. And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is of the angel. And the building of the wall of it was of jasper, and the city was pure gold, like unto clear glass. And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass. And I saw no temple therein, for the Lord God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the moon, to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof. And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. And the gates of it shall not be shut at all by day: for there shall be no night there. And they shall bring the glory and honour of the nations into it. And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination or maketh a lie: but they which are written in the Lamb's book of life."

12 Can anything more display or condemn the light spirit in which God's purposes are taken up, than the contrast of these two passages? How blessed and full of blessing is the latter! how full of sanctifying and exalting truths and images! His friend, however, suggests the difficulty: "If this be so, how can the kings of the earth offer him their homage?" He replies, "I have anticipated this objection, as I find it written in Ezekiel, that the prince himself shall worship in the temple: that is, worship God the Father. And as I will undertake to prove to you, the temple can only be erected in earthly Jerusalem, I thence infer, that the Prince will likewise there give his audiences, on set days, to the kings of the earth, who shall hold their kingdoms there at his hand, and will there receive their gifts of fealty to their great Head." But this merely proves what we are here animadverting upon - the entire neglect of scriptural statements, and loss of scriptural objects, and their power, in the hasty pursuit of our own thoughts. The writer had framed his system of the two cities over against each other in the holy oblation, and he had to solve the objection, which he does, so as to relieve his own system from it as stated, but proving utter neglect of Scripture. For, instead of going there to receive their homage, the scripture states that the kings of the earth shall bring their glory and honour unto it. I do not intend to pursue the comparison of the passages, for they are sufficiently obvious to the most unobservant; but I confess I pity the mind which could interpret the statement in the Revelation into a sort of box, in which the Lord was to be shut up to prevent anybody seeing Him; like a certain petty king whom Captain Hall went to visit. This may be immaterial; but I affirm that the scope of the statement, generally, is directly opposed to the scope and object of the testimony of God in the latter part of the Revelation, and flowing from simple ignorance of the intention, meaning, and principles of interpretation of the passage and book in which it is found. To make good this, I prefer to invite the minute comparison of others, than to introduce here my own, because my object is not to interpret but to comment on the neglect of scripture with which some pursue their own thoughts.

13 But besides the strange moral confusion as to the passage in the Revelation, and inconsistency too with the system the author affects (he must forgive me) to have gone so far into, his statement is entirely foreign from the passage in Ezekiel. The passages are these, Ezekiel 45: 6, "And ye shall appoint the possession of the city five thousand broad, and five and twenty thousand long, over against the oblation of the holy portion; it shall be for the whole house of Israel." Compare this simple statement with the infinite conjectures of the wandering mind of the writer of this tract. Again, Ezekiel 48: 15, "and the five thousand that are left in the breadth over against the five and twenty thousand, shall be a profane place for the city, for dwelling, and for suburbs: and the city shall be in the midst thereof." The whole division was to be profane for the city, etc. In a word, the east side was for the priests, the middle for the Levites next in order, the remaining five thousand was profane for the whole house of Israel, to have the city generally, its dwelling and suburbs. And this profane place (it is a simple mis-statement to say, that it was what was outside the city within this portion that was profane), this profane place which was the part farthest from the sanctuary, for the whole house of Israel is, we are told, the heavenly Jerusalem! It would be alike impossible and unprofitable to follow all the absurdities and direct contradictions to the text, which arise out of such statements. But there is great evil in them; they catch many that are unstable and unlearned, and lead the mind of any one who attends to them from following undistracted the purposes of Scripture itself. But it is painful, really, to dwell upon it. Let no man, however, think that he will be excused from looking daily for the Lord's coming, because other men thus pursue their own errors. The Scripture is sent to them and to all.

14 It appears to me, that much of the crudeness of this pamphlet flows from ignorance of the true nature of the Gentile and Jewish dispensations. The throne of David and the throne of His glory are different things, doubtless; but let us see how this subject is pursued by the writer. "There must be," says he, "two comings in judgment; one before, one after the millennium: one to sit on the throne of David, the other on the throne of His glory." But His sitting on the throne of David is not His coming in judgment at all, but the consequence of His judgment of the Gentile nations. But, as proof of the distinction, he refers to the attendants of the Lord -  "one," says he, "with His own glory and His saints, the other with the holy angels, and His Father's glory." The passage of Scripture in which this is spoken of furnishes no such distinction. He says, coming with His saints in His own glory is the first coming - coming with the angels in His Father's, the second; the first applying to judgment of antemillenarians. See Mark 8: 38. I find, "Whosoever, therefore, shall be ashamed of me and of my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels." Here, this so-called latter coming is expressly applied to those who have not owned Him during His humiliation; and the same observation may apply to Matthew 16: 27. If it be alleged that this is at the raising of the rest of the dead, what shall we say to Luke 9: 26? "For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the angels." And on the other hand, what shall we say, if we compare Jude, where He is said to come with ten thousand of His saints to execute judgment on similar offenders? And not only does the voice of the archangel and the trump of God minister to the raising of the dead in Christ at what this statement would call His first coming, but we are expressly told, in the epistle to the Thessalonians, that, when He comes, according to their views (on which we say nothing), antemillennially, when He shall come to be glorified in His saints, and admired in all them that believe, giving rest to those that have suffered with Him in His humiliation - the Lord Jesus shall be revealed from heaven with His mighty angels. It appears to me, that this also flows from ignorance of the plan and scope of Scripture, i.e., of the counsels of God in Christ our common Lord. But it proves neglect of Scripture. On the whole, a greater confusion of Scripture, and substitution of human conjectures and supposition, can hardly be supposed, than the latter part of the tract.

15 But our only endeavour must be to obtain tangible portions of it for the purpose for which I write this. The writer proves, from Isaiah 65: 25, that the curse continues in the land of Israel, because the judgment, it is said, shall rest on the serpent - "dust shall be the serpent's meat." And as John had said, that there should be no more curse, not speaking of the land of Judea, nor of any place (unless it comprehend all places), but abstractedly and absolutely, but that the throne of God and the Lamb should be in it, in applying this "no more curse" to the city (I do not say erroneously), he says it must apply to the portion of land which is outside the city, and not in it at all, i.e., that part which was for the Prince. For he perceives no impropriety in extending it out of the city. For this "no more curse" means only that there shall be curse still all over the world, except a little portion of land in Judea, which, however, is not within the city, where the curse is not to be. We may remark, too, if the Revelation of John be thus applied, the tract contradicts itself; for the throne of God and the Lamb has come upon earth before the third judgment of which he speaks and the city had the glory of God. And the throne of David and the throne of God are on the earth together; and the whole house of Israel have access to it.

16 Again, the writer states, "that the Gentiles, which are to have their lot in the land of Israel, are those who are expecting the Lord's personal coming," etc.; and that he does apply their being changed to giving them a long life during the millennium. But he does not apply the coming, on which they are to receive that change, to the first coming; i.e., before the millennium, or at least, when they are to be caught up into the air. That is, in order to satisfy his view of the Gentiles who are to live in the land of Israel, he think that he and his friends are to be the favoured persons, but as Paul says, that "we which are alive and remain to the coming of the Lord" are to be caught up; and, as he wishes not to be then ever with the Lord, but to live in Judea or the land of Israel, he settles that this means two comings, and the catching up must belong to the latter, and the change does not mean from corruption to incorruption, but merely from a short life to a long one. "For," says he, "if not, where else are we to get people to bring the Jews home? Wicked Gentiles would not do it." In the first place, it appears that the Jews are brought home before the appearing of the Lord; in the next, why not? Cannot the Lord make any nation minister to the deliverance of His favoured people, whatever their own objects and state may be? And such seems to be the very tenor of prophecy - that is shall be an imposed service; and the writer and his friends must leave it to those whom God chooses.

But let us compare Paul's statements. There are two prominent ones - one in 1 Corinthians 15, the other 1 Thessalonians 4. "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither does corruption inherit incorruption. Behold, I shew you a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death where is thy sting? O grave where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord." How refreshing is it to turn to Scripture! The force of this is, I think, too evident to need comment.

17 We shall all be changed though we all do not sleep (1 Cor. 15: 51), i.e. we, who are not asleep, shall be changed. There is a necessary common result to be produced on all, in order to their entrance into the kingdom of God; we shall be changed alike and equally, though we shall not all sleep. We who do not sleep shall yet be changed. Not to enter further here on this deeply interesting passage, I turn to 1 Thessalonians 4: 13: "But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words." We, says the apostle, are not to account ourselves better off than those that sleep, as if we should see and meet the Lord and not they. "For this we say unto you by the word of the Lord"; that is, that when Christ shall come, the dead in Christ shall rise first, before we are caught up, and then we, the living who remain, shall be caught up together with them. In the English there might, perhaps, be an argument on the force of the word 'together,' but as placed in the Greek there can be none. The catching up of the saints is not spoken of in connection with the destruction of death, as the writer states. The substance of 1 Corinthians 15 applies to believers only. There is, therefore, no ground of difficulty from the existence of death during the millennium, as to the application of the above cited passage. And it is remarkable that in the next page, the language of it is put into the mouths of the risen saints, as spoken on the day of the first resurrection, to which in this page the writer says it is wholly inapplicable, because death remains. In fact, it appears to me a confusion of the Jewish and Gentile dispensations - the hinge upon which the subject and the understanding of Scripture turns. Here I complain not of error, but of a neglect of the substantive force of the direct testimonies of the word of God, to meet the views drawn from elsewhere and pursued in the mind beyond the testimony of the place itself; and of consequences being adduced as necessary, according to man's mind, other scripture being made subservient to these, instead of stopping at the direct testimony, till other passages give additional light, or, at least, connecting deductions by these passages admitted in their own force. This is alone a great hindrance to knowledge, and practically setting up men's thoughts (ignorant, foolish man!) above the word of God.

18 This book is, indeed, a sample of the evil likely to attend upon what is valuable in these inquiries, from crude thoughts untried by Scripture, attached to opinions urged as new to the credit of the writer, which are now familiar to everybody, without any new development of the mind of God in the Scriptures, and assuming a title pretending to speak from God, while it speaks only from man, and that crudely, and does not apply the great facts of these revelations to the correction and improvement of men; but instead of that, uses the notions of them to exalt the holders of them into the only favourites of heaven - thinking everybody is scorning them, whereas, in fact, they are becoming worldly, through their popularity and self-complacency. It is not the inquiry into these subjects I deprecate; but men's imposing upon others conclusions not drawn, but distracting others, from the scriptural statements of the same truths. I am free to confess that I find the records of God full of consolation, enlarging instruction, holy and sanctifying exhortation, and warning. What God has revealed to man must be the saints' delight to know, and must sanctify them more wholly, because it reveals more of the character of God. His revealing it is itself witness of its purpose and (blessed for ever be His name!) so has He in the Lord Jesus identified Himself with man, that there is nothing of His acts that He does not reveal by His servants the prophets. Yea, all the things that He does in the Lord He makes a common subject with His people for His sake. Nay, all that He has is now largely opened; even the store-house of His eternal wisdom, and glory, and purpose in the Son is now opened and declared by the revelation of the Spirit, as the scripture, in many places, testifies to our joy and comfort. Who shall shut it up? - Who dares to do it? Rather let us open our mouth wide that He may fill it. But let no man mix or dissolve the streams of life by strange introductions of human mixture. Truth is the instrument of holiness; and error and weakness, to say no more, of moral conduct will ever be found to attend each other. I say, seek the truth: I say, let not men crudely impose unsound thoughts and distract the church.

19 One subject yet remains on which I shall shortly touch. In a deeply interesting and, I think, profitable and timely sermon of Mr. Irving's, I found the following passage on false accusers. After stating that it meant the spirit of accusation generally, he says, in the "Last Days," p. 204, "It may therefore be laid down as a general principle of doctrine, that as the law of Christian life is love, so the law of Christian life when love is rejected or maltreated is forbearance, forgiveness, blessing, and intercession with God. As the office of the Christian Church on earth, is to preach, and to minister the grace of God unto all men; so also is it her office to make continual intercession before God for those who reject His offered grace, and trample under foot the blood of His covenant. And, of these two functions, the ministry of free grace, and the ministry of intercession for free grace rejected, if I were asked which is the more important, I would answer they are equally important to the integrity of love and the demonstration of divine grace; but of the two, that which is the highest and noblest exercise of love is surely intercession for him who hath spurned our love."

What shall we say after this, when we consider their own writings? They have come forward to the bar of public opinion (see "False Accuser," pp. 208-10), and avowedly descended to fight their accusers on their own ground by public accusation. I feel unwillingly entirely to detail here the language and statements of the article on the Theology of the Periodical Journals. I think Mr. Malan right, and I think Mr. Erskine (though in many respects useful, and that extensively) is entirely wrong, if judged properly by Scripture, and wrong for pursuing his own thoughts without just subjection to Scripture, conceiving them new, when many, very many, have held them faithfully without mistake. I am not an advocate of the religious world; but neither can I attach myself to those who becoming, in fact, an isolated corner of the religious world, and setting up for the best and soundest part of it, fall into at least the same faults which they reprobate in no very courteous terms. They charge the editors of some journal with ignorance of their trade (no very courteous expression); but, while doing this, they should not have misstated the expressions of Erskine, in a way, too, which shew them either falsifiers, or else ignorant of the great principles on which their trade (if they will have it so) turned. Mr. Erskine, they say, wishes to state this highly important fact, namely, that by the incarnation of the second Person of the Trinity, the whole creation (i.e., limiting the word 'creation' to this planet and the beings who inhabit it) is become beneficially interested in the work of Christ. This is certainly a very obscure and unintelligible proposition, and not Erskine's, nor representing his views. This fact, they say, he expresses by saying, "that the world is pardoned by the incarnation of Christ." But the proposition attributed to Mr. Erskine, whencesoever drawn, is not so expressed by him. He says that "All are pardoned - believers are a little flock." If he had said the world was pardoned (though I should have thought it an error) properly understood, I could have made an allowance for obscurity of expression; but he says all, i.e. all men, are pardoned; and on this the whole argument of the Morning Watch depends. The Reviewer was occupied with his own views, but there is not the slightest ground in Mr. Erskine's book for the position he takes. Righteousness is a scriptural as well as conventional term: I do not recollect that Mr. Erskine ever touches upon this, or uses the word. Scripture does; and this renders his whole view defective, however excellent as an individual.

20 But the Morning Watch, prepossessed with its own views, and willing to have Mr. Erskine as a client or ally, has wholly passed by the whole question raised on his book, and not stated his assertions truly but as partisans, and stands itself on a level with the worst conduct of those it accuses. They themselves shall be witnesses. "The editors," they say, i.e., journals opposed to their views, "having refused to debate the subjects like scholars, like gentlemen, or Christians, have chosen their own ground, namely, that of personal claim to public confidence; and into that arena of their own selecting, we must descend after them. "And so indeed they have, and I sorrow for it, for I doubt not they would much edify the church; but they have to learn that Satan can use their weakness, as well as that of their offending brethren." And what shall we say then) if the church, forgetful of Christ's office of intercessor, and of her own high vocation to continue the same in the midst of an offending world, should take upon herself the office of accuser, and retaliate the injuries which she receiveth, instead of meekly bearing and being willing to forgive them? What if the church forget, even among themselves, the offices of neutral forbearance and forgiveness, and rage towards one another with even more bitterness and cruelty than those who care for none of those things? What if the writings the most religious should be the most vindictive, and the society the most religious should be the society most full of judgment and accusation? Then were it not a proof that God's ordinances were changed, that His light was hidden under a bushel, that the salt hath lost its savour, and that the name of God was blasphemed amongst the heathen because of His people, and that the last days were come, and that destruction was about to begin at His own house."

21 But having closed this part (painfully imposed) of my subject, I turn to the more grateful part - proposing some questions, and making some observations, in the hope that it may lead some to consider topics, which, when calmly and scripturally considered, I am persuaded lead to sanctification and the edification of those that are gathered. All truth must be so: the simple question is - is this God's revealed truth or not? If it be, it is worse than idle to say it is not calculated to sanctify. In fact, I do not understand the meaning of this. It is a charge against God, the revealer; and comes ill from those who have been combating justly upon opposite grounds the abominable fraud the Roman Catholic priests had perpetrated in keeping away the Scripture, the words of God generally. Is it that they are to be the judges of what, and how much, instead of the others?

22 We would ask then, first, why did God reveal all these things, if they are not fully to be inquired into? This I admit, that the statements of the same general truths are of different use and application, and the eagerness of those especially interested in prophecy, and the hasty taking up of the subject by many going beyond their measure, has introduced a very unseasonable misuse of prophetic subjects. But I must add the indiscriminate opposition of others has given great occasion to It. Thus the fact that there will be a separation of judgment between the just and the unjust, is one which concerns man as man, and may be addressed to every soul, and especially to those wholly ignorant of divine things, and the unconverted; while the manner in which the Lord will do it, His peculiar favour and timely interposition for His people - all these, as shewn in His dealings, belong to those from whom, as His suffering people, He will not hide the thing that He will do, who share in it by faith as friends of God, strangers with Him, and whose support it is.

But the question has been raised as to the facts revealed; nor have all, perhaps, judged rightly as to the use to be made of them. But their general debate has been forced by the non-reception of them by many who have a name in the Church under the low state in which we all stand. This was, perhaps, to be looked for; and the testimony of the manner even of judgment, calculated to awaken many out of sleep.

Next, I would ask, if the spread of Bibles and missionary exertions is to produce, by itself, the millennium, what is the meaning of unclean spirits like frogs gathering all the kings of the earth and of the world to battle to be destroyed, and that then Satan was to be bound, and the thousand years commence? Again, they will admit, that these operations are effectual through the agency of the Spirit of God as a substitute for Christ What distinction does the scripture mean by Christ's reigning upon the earth (His kingdom of this world), and the regeneration, when the Son of man shall sit upon the throne of His glory? If we suffer with Him (as we do, while we are actuated by the Spirit of God in the midst of a carnal world) we shall also reign with Him. This, evidently, is a state of things essentially distinct from His reigning, as they conceive now; for it is a time of suffering. It cannot mean in heaven, or after the end of all, for then the Son will have delivered up the kingdom. And if they say it is by the prevalence of righteousness in the millennium, though that would be hard to shew, how would that affect us according to their view who before then are dead? Besides, are all the wicked to be converted? Is temptation to be removed? No outpouring of the Spirit does this. Are all to be regenerate? For according to their views, the operation of the Spirit is still the only instrument. How is the Spirit now only an earnest till the redemption of the purchased possession, if He be then the only operating agent? But it will, perhaps, be said to be heaven. We have seen its characteristics are inconsistent with that. Is Christ, in a word, to have any other share in the triumph of the church than He has now, when the Spirit is His substitute? And let me here ask as to one point on which many feel so strong difficulties: Is there anything inconsistent, if there be a period when the church shall be triumphant, and the saints partaking of the full joy appropriate to the prevalence of their principles by a complete change in the state of the world? for this must be admitted (or there could not be the change from suffering to triumph) that those who have been long suffering for the same principles, who have borne tribulation and sorrow, while that was the portion of those who loved Christ, should also share with their Lord in the hour when what they had so ardently suffered for should be accomplished? Such is my idea of the first resurrection.

23 I believe that Christ also (who unquestionably has a distinct kingdom from the Father, though, of course, it is God's kingdom) will put forth His power for the removal of evil; that Satan will be hindered from deceiving the world; that it will cease to be a season of tribulation and sorrow and trial, and that instead of the thorn shall come up the myrtle, and that there shall be a complete enjoyment of the blessings which are the church's inheritance; that this will be upon earth (the Jews being restored, the temporal promises being ever theirs, not the Gentiles'; but that these shall enjoy the common blessing with them, as companions in this universal joy). When Christ's kingdom shall have by His power prevailed over evil, those of the Gentile dispensation who have been faithful in the time of trial, shall (the dead being raised, and the living changed) be partakers (reigning with Christ? of the common blessing. Death, whose power in their bodies they had to suffer in their day, being perfectly overcome, as to them they will be as the angels of God in heaven; being counted worthy to obtain that age. There will necessarily be no separation between those who are thus partakers of the blessings, and those who are God's on earth. During this period there will be therefore no trial: before they are admitted into the heavenly state, Satan is loosed again, and the trial proceeds by temptation. In a word, the millennium may be considered as a restoration of Paradise under the second Adam,* the restoration of communion between earth and heaven so long interrupted (Christ having destroyed them that destroy the earth). I would suggest, too, that the instrument by which the work is to be accomplished cannot mean the dispersion of scriptural truth. It is not the sword of the Spirit, but one proceeding out of the mouth of Christ, sitting on a triumphal horse, wherewith He should smite the nations. It is treading the vintage of God's wrath. It is a destruction which will give seven years' firing from the weapons cast away. It is an invitation of all the fowls of the air to feast upon the sacrifice which God Almighty was about to make; a taking to Him His great power and reigning; a time when, God's judgment being in the earth, the inhabitants of the world would learn righteousness: and it was by these judgments that the heathen were to be converted. We take the broadest points, because the others may be said to involve interpretation, though to us they are equally plain and perhaps more deeply interesting.

{*This expression is inaccurate. It is by redemption and power, not by innocence. Moreover, Satan will be bound.}

24 Again, if we consider the stone which became a mountain and filled the whole earth, it was upon smiting the image, and making it become as the chaff of the summer threshing-floor, so that the wind carried them away and no place was found for them. This is evidently by destructive and dissolving judgments, analogous to the character of its objects (to wit, the Gentile dispensation, and power); and it was by no ordinary providential instrumentality, for it was a stone cut out as without hands. Further, it was not by the progressive growth of anything, that other obstructing principles passed away; but some extrinsic power, not of or in the image yet analogous in the nature of its operation, and yet turning out to be the fulness of the Lord's power suddenly appearing to destroy the image at the end of its time; and after the image was totally dissolved, it then became a mountain and filled the whole earth. "In the days of these kings," saith the Spirit, "the God of heaven shall set up a kingdom which shall break in pieces and consume all these kingdoms, and it shall stand for ever."

25 Let not an anxiety for missionary objects hinder the acceptance of the truth. For no strong motive for missionary exertion exists with the antimillenarians, as with those who believe God's judgments are presently coming; for that belief urges them to special labour for the gathering in of God's elect to the knowledge of the refuge, before the scourge sweeps the earth, to preserve them that have believed. If the reading of Griesbach be right, the distinction of the earthly kingdom is put beyond controversy; at any rate the testimony of a reign of Christ's power (distinct from the operation of the Spirit alone) is surely too prominent an object in the scripture to be overlooked. One remark I would make; and it is one which struck my own mind long before the detail of millennial views opened themselves to it. There is not an epistle in the New Testament in which the coming of the Lord Jesus is not made the prominent object of the faith and hope of believers, for which they were to wait; and, observe, which characterises distinctively those who should partake of His salvation. Now the expectation of it is put out of view and depreciated really as much as possible. It was a deliverance here that the church expected, so much so that the Thessalonians seemed to have considered those who died before it came to have failed in obtaining it. It was to be a time of rest by the appearing of Jesus Christ removing the persecutors and ungodly; and now it is thrown aside, because it is connected with that which is confessedly the rest of the Church. It is also that of which Peter speaks: he says there is sensible evidence directing the church so to look for it. "We have not followed cunningly devised fables, when we have declared unto you the power and coming of the Lord Jesus, but were eye-witnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount. We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost." And this could be revealed as a day-star in their hearts.

26 I would remark here that the students of unfulfilled prophecy are too apt, I think, to overlook the present power of the Lord's resurrection, and thus give a handle to the objections of, I must say, the adversaries to the coming of the Lord Jesus. To the apostles and the saints who judge justly, the apprehension of His glory was the evidence of both, nor can they be separated without injury to the truth and misapprehension of the counsels of God.

This is what is doing too much now, and it is a great evil and greatly opposed to Scripture. We ask then, is the church to look to the coming of Christ as the prominent object of faith, or is it not? And why? What do the Scriptures teach us in this respect? Do they or do they not teach us that the happiness of the earth is to be brought about by the special intervention of God in judgment? Is His coming one calculated to quicken their faith - to make them zealous and constant for Him in their labour here - to separate them from their attachment to this present evil world - to lead them to be practically holy in this, where Christ is to visit them, instead of making death a sort of practical sanctifier, as some do?

Another subject is the restoration of the Jews to their own land. The calm and judicious Lowth, in a day when nothing but the force of Scripture influenced him, could not withhold assent from the directness of the testimonies to this. I shall advert merely to some testimonies respecting this point, scattered through all Scripture, as it appears to me, and resting on the whole plan of God's dispensed purposes. Zechariah prophesied after the restoration from Babylon. Let the promises in chapter 10 be weighed, in which He declares that He will bring Judah and Ephraim again to place them, and break down the pride of Assyria, etc. This evidently must refer to some period to come, nor can any figurative interpretation of it be given which the language does not repel. We may remark, also, the special promises in Hosea to Ephraim or Israel as distinct from Judah - promises never yet fulfilled. But let us hear Amos: "Behold, the days come, saith the Lord, that the ploughman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God." It is manifest that nothing can meet this promise but a restoration not yet fulfilled.

27 So Zephaniah 3: 14, "Sing O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. The Lord hath taken away thy judgments, he hath cast out thine enemy: the King of Israel, even the LORD, is in the midst of thee: thou shalt not see evil any more. In that day it shall be said to Jerusalem, Fear thou not: and to Sion, Let not thine hands be slack. The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing. I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame. At that time will I bring you again, even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the LORD." Ezekiel 34: 27, and Isaiah 49 are not less strong; but I refrain from commenting on them, as they would lead to general inquiry and interpretation. And my own conviction is, that the return of Judah was but for the accomplishment of the promises relative to our Lord's first coming; and that, in the broad sense, Israel has been in captivity from Babylon until now: this, however, I do not press. Doubt has been started, on this subject, whether Israel was not corporately restored with Judah. The burden of proof evidently rests with those who say he was. But the Lord seems carefully to have secured the negative by the repeated use of Benjamin and Judah, as those specifically who were the restored people. The only ground which is alleged directly to this point, is Ezra 2: 59: "And these were they which went up from Tel-melah, Tel-harsa, Cherub, Addan, and Immer: but they could not shew their father's house, and their seed, whether they were of Israel."

28 As to Anna the prophetess, and many other passages adverted to, none prove - many go to disprove - the corporate restoration of Israel to their own land. Their individual junction to the tribes of Judah and Benjamin goes as nothing to prove their corporate geographical restoration, but the contrary. If, therefore, there be any promises to this effect, they remain to be fulfilled. In fact, this was nothing more than happened to them in the days of Hezekiah, and related to religious fidelity, not temporal restoration by God; and so throughout: the passages may be found in Prideaux, under the proper date. This, however, is merely a collateral point, though I think a plain one. If there be a direct testimony that Israel shall be planted again in their own land, and never plucked up, it is plain it has never been fulfilled. The more the extended prophecies on this subject are considered, the more will it be found connected with the promises of God in the latter day as regards the blessings of the church, and the circumstances which attend it.

Nor, indeed, is it apparent how the former verses of Deuteronomy 30 can be fulfilled without it, nor without the excision of the Gentiles as a body, which is another inquiry we would make. Is there not a time of the Gentiles which is to be fulfilled, when blindness will depart from Israel? and is there not then in this chapter an explicit promise of their restoration? But is it not expressly stated, as Paul left it in conditional assertion, that the Gentiles would be cut off, that God would plead against all nations? Is not the apostasy of the Gentile church as plainly stated as possible, and its consequences? Men say that this applies to Popery; but it is called "the vine of the earth," a figure well known in Scripture, as importing the dispensation of the church generally. And the unclean spirits who are to gather the kings of the earth, do not gather them against the Lamb by the instrumentality of Popery only, but of the love of power and atheism. Popery is statedly merely one of those principles which are to be the instruments of bringing men to judgment.

"They answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together." If these things be so, there will be a direct manifestation of Christ, of the judicial power of the Lamb, quite distinct from any of the present expectations of those who reject the study of prophecy. When John saw heaven opened and beheld a white horse, and He that sat upon him called Faithful and True, and in righteousness doth He judge and make war - when he saw the Person and glory of the Word of God, it was the revelation of something wholly different from the secret operations of the Spirit of God; and it was something characteristically different from previous providential judgments. These had been hail, and thunder, and lightning, and earthquakes; but this was a manifestation of Him who had been long hid behind instruments, who had governed the world as one that apparently suffered His church to grow up and spring He knew not how, because the harvest of the earth was ripe. The ordained government of the earth and the operation of the Spirit of God was that by which He has ruled the church hitherto; therefore it was a suffering church. Now He was Himself manifested in His power, and therefore the church became triumphant.

29 No one can read the Revelation without perceiving the intended contrast, so to call it, nor other prophecies without seeing how the whole system of God's dispensations arrange themselves round this great fact. The Son manifested to tread the winepress of wrath is not the Spirit subduing willing souls by the gospel. The operation, everywhere given, of the gospel, is the gathering out of souls before the wrath come, nor is there a testimony of, nor the revelation of the universal spread of the knowledge of the Lord, as far as my recollection serves me, which is not directly accompanied by, or rather conversant about, the judgments of an adverse power, or the declaration of the special blessings to the house of Israel, whose receiving shall be as life from the dead. I would here just shortly refer to Psalms 72, 108, and the consecutive Psalms from 91-100. To those who may be interested in the inquiry, Malachi 2: 3 may also be consulted and recur again to the prophecy of the stone cut out without hands, and Daniel 7.

There are many passages more fully opening the subject, but perhaps not so strongly leading a previously unconvinced mind, as these. It would have been my own delight (oh, how much more so!) to have rather followed, in inquiry, the opening of Scripture as to the ways and promises of God as our God. Oh, high and holy place! unworthy we, utterly, to have it, enjoying the confidence, because the mercy, of Him who hath called us out of darkness into His marvellous light. I mean not of myself, but with the brethren in the Lord. But they have forced upon me the necessity of other inquiries. In the suggestions I have made to them, I have only put the questions in the broadest terms, on which Scripture throws a glare of light, which, as far as I can see, cannot be struggled with, if we pursue our common attainments, walking by the same rule, and minding the same thing; if in anything we be differently minded, God will reveal this also unto us. Let me beseech the brethren to be thus minded. Let me beseech those who yet stand out against these truths, to inquire for themselves, to lay them to heart, to submit themselves to the word, not to throw scorn (I pray them to forgive me for thus speaking) on any part of the testimony of God before they have inquired the purpose of it and their own concern in it. Are they not every way debtors to do this? Let those whose minds are open, pursue, with humble desire, inquiry into the Lord's mind. We are surely all interested in knowing that. Let us pursue it as learners in the fear of God, not as speculators; as those who see that God is great in His glory and righteous in His judgments, and one that judgeth the earth and holdeth the waters in the hollow of His hand. The Lord has revealed much, all that man can comprehend; and it belongs to us and to our children, that we may keep the sayings of His book. There are those, doubtless, who will please themselves, and not seek the church's good; but such shall bear their burden, whoever they be. In many things we all offend. I pray God to give His grace to bear one another's burden, and so fulfil the law of Christ. Oh, blessed time, when the church should care one for another, as fellow-sufferers or fellow-heirs, as He did, who needed none of their sympathy, or had but little of it when needed, and who knew no want, no necessity but the necessity of love. May we be found labouring in this spirit when He shall return! Oh, may His people be perfected in Him, one and all! His grace and the knowledge of His glory be with them in every place. And to Him be praise and dominion and glory according to His Father's will. Amen.

30 The writer, believing that in the rapid accumulation of inquiry he could add but little new to the investigation of this subject, has refrained from trespassing upon others. In truth, he finds more pleasure in the discovering of the ways of God which feed the soul, than in struggling to convince others of them. He would only press subjection to Scripture on the one side and on the other: but if occasion seem to call, he will, with gladness, resume the subject, in communion with the church. In the meanwhile he begs to propose three questions on another subject, if any may undertake to answer them.

31 Does it not appear from Scripture that all persons who went out to preach the gospel to unconverted persons, went out unsent by the apostles, or any other minister in the church of God, led only by their knowledge of the great atonement, or the direct appointment of the Spirit?

Is there any instance of the apostles, or other ministers in the church, ever having sent out any person for the purpose of preaching to unconverted persons?

Is not such mission (looking at it as an authority to do so) inconsistent, essentially, with the nature and possibility of their testimony?

On "Days" signifying "Years" in prophetic language.

J. N. Darby, 1830.

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{*The early part of this tract being of some interest in a critical point of view, it is republished, though the latter fails just in the point which the first part condemns, namely, assuming traditional views as true. I have no doubt that the latter part is wrong, but it was not worth while either suppressing or changing it. Subsequent and far more elaborate papers have brought the truth as to Matthew 14 and the 1260 days into a sufficiently clear light. It may serve to shew historically the progress made in the apprehension of truth.}

To the Editor of the Christian Herald.

Sir, The following remarks on the statements of Mr. Maitland, in the Morning Watch, and of R.D., in the Christian Examiner, were written in short intervals of constant occupation. If correct, they will at least prove the hastiness of the statements alluded to; and the latter part (though I feel it to be even more imperfectly pursued than the rest) may direct inquiry to what, to me at least, is a very interesting topic: the nature of the last assault and taking of Jerusalem; or, in other words, the head to which the enemy arrives previous to his destruction. I should be glad to pursue this at another time; but must, at present, only subscribe myself,

Yours, in Christian truth,

J. N. Darby.

In order to understand any prophecy, it is of the utmost importance that we should study it with a disposition to believe, joined with a strict trial of the evidence in favour of any given meaning. That is to say, we should be ready, on sufficient testimony, to accommodate our understandings and perceptions to ideas not analogous to those of our ordinary experience. With such a temper of mind, we are, under God, likely to profit both ourselves and the church, in the prophetic inquiry; whilst, on the contrary, we can make little or no progress in studying any prophetic record, if consistency with our previous apprehensions and prejudices be our test and trial of the new ideas with which we meet. To make agreement with previous ideas (as is the common practice) the necessary evidence of the justness of any view is indeed to prohibit the impression of any new truth upon the mind; and, on the other hand, assumption without evidence is the opening an admission to falsehood. A disposition to believe may, by some, be called credulity; but the credulity (if you will so have it) which consists in a disposition to receive on new testimony that which is inconsistent with human experience, is right before God, and is but another name for faith; howsoever foolish it may be among men, with whom guilt and deceit have made wisdom to consist in the knowledge and suspicion of evil. Evil cannot justify us in unbelief, though it may have habituated our minds to indisposition to receive even GOD at His word. This judging by what we have, instead of receiving what we have not (after simply trying it by the word and the testimony), is, indeed, the great moral hindrance to our perception, as well as to our receiving the strength of the power of God. Such was the spirit of the Sadducees - such was the mind of Thomas and is of unbelief, at all times. "How is it that ye do not understand my speech? even because ye cannot hear my word."

33 Not to lengthen out the statement of these general principles, nor to enter upon a disquisition on the slowness of man's heart to believe, I proceed to the consideration of the question raised, as to days meaning years. And first, I would remark, that the question seems to me to have been very imperfectly discussed. To adduce the evidence of Lexicons was not well either in the Morning Watch or by R.D., as they contain no evidence of weight, but a mere statement of the thing inquired into, given as a meaning, because so supposed in the passage in question. This, therefore, I dismiss, after observing (with a view to mark the extent to which this confusion, between use and meaning, may be carried) the quotation of R.D. from the Critici Sacri, which is made to prove that it means years, as well as weeks of days. "Hoe hebdomades intelligentur de annis." (The force of the word Hebdomades is as well known to be seven days as the word week in English.) Such a quotation as "These weeks are understood of years" would be strange evidence in proof of the English term "week" meaning seven years, as much as it does seven days! But let this pass. Again, R.D. says he does not understand certain assertions made in the Morning Watch. Now though I mistrust, as R.D. does, my knowledge of Hebrew, these seem to me perfectly intelligible, though, at the same time, to have been advanced so entirely without inquiry as to throw considerable discredit upon the assertor of them.

34 The assertion is this, that "Seven (the numeral) and its derivatives are always feminine": therefore he would conclude against Mr. M. that seven days (shabeth yomim) may, indeed, stand for a week, but that his reasoning can have no application to seventy (shibim), which, as the numeral is always feminine, cannot mean seven years as well as days. Now, the passage in Daniel ought to have kept him from such a mistake; for he is proving that shibim cannot be a numeral, because it is masculine, in a passage in which the very word confessedly means seventy! Strange, indeed, must be the structure of the mind, when it can produce reason in the Hebrew for seventy weeks, to shew, as to the second, that it cannot be a numeral, because it is masculine, when the first was admitted to be seventy! - the points, if referred to, not affecting the question of the masculine termination. On the other hand, Mr. M. is without ground of inquiry; for if the Hebrew word have no technical or conventional meaning, it would not be sevens at all, according to the Hebrew idiom, but seventy; so that we must admit the conventional meaning, and inquire what it is. But to shew the carelessness of the assertion of the Morning Watch in this, we may remark, besides the contradiction in the very passage in question itself, that the masculine form is constantly used for seven. At a distance from books, and exceedingly engaged, I would yet, from cursory reference to Scripture, mention the following:

Whenever (how frequent this is, need not be stated to the reader of the Old Testament) the word for times (pa'amim) is used (or sheba used with that force), it is always masculine it would be endless to quote passages.

It is masculine with years, in Genesis 5: 7; so again chapter 29: 18, 20; with kine, Genesis 41, eight times over; with sabbaths, years, times, Leviticus 25: 8; with abominations, Proverbs 26: 25.

There is the same diversity in gender, in the sense of "sufficiency," as may be seen. (Isaiah 23: 18, "sufficiently" (f.); Ezekiel 16: 49, "fulness" (f.); Genesis 41: 29, "plenty" (m.).) Whether there be any rule in the Hebrew, I am not prepared to say, nor could I at this moment inquire; others perhaps may do so profitably and throw light on the inquiry by it. Nor is there any more reason, that I can see, produced for saying sheba'oth means sevens and not weeks, save that he has settled it beforehand. He is equally unfortunate in the remark as to Ezekiel 45: 21, 25, for in verse 23, as to the former, we have seven days (sheba'ath yami), and as to the same feast of passover, or unleavened bread sheba'ath ha-yami, the very words on which he rests his distinction as to verse 25. That shebu-a and shebu-im are used for week and weeks, I think may be asserted from the case of Genesis 29: 27, 28, week, and Leviticus 12: 5, weeks, the latter of which is as conclusive against Mr. M.'s assertion, as the passages above quoted and the one in question in Daniel are against the Reviewer. On the other hand I would remark, that seven weeks of years is never used in the form given in Daniel, but seven sabbaths of years, seven times seven years. I would just remark also, that the uncertain habit of expression as to week seems traceable, perhaps, in the Greek of the New Testament.

Having disposed of the question raised on this passage, as far as the consideration of the evidence and argument already adduced, and having, perhaps, suggested occasion of inquiry, I would leave it, thinking with Mr. M. that it does not very materially affect the question.

35 There are two or three principles which I would lay down in proceeding to the more general consideration of the question before us.

First, in prophecy, when the Jewish church or nation (exclusive of the Gentile parenthesis in their history) is concerned, i.e., when the address is directly to the Jews, there we may look for a plain and direct testimony, because earthly things were the Jews' proper portion. And, on the contrary, where the address is to the Gentiles, i.e., when the Gentiles are concerned in it, there we may look for symbol, because earthly things were not their portion, and the system of revelation must to them be symbolical. When therefore facts are addressed to the Jewish church as a subsisting body, as to what concerns themselves, I look for a plain, common-sense, literal statement, as to a people with whom GOD had direct dealings upon earth, and to whom He meant His purposes concerning them to be known. On the other hand, as the church was a system of grace and heavenly hopes (though GOD indeed overruled by providence in respect of His ultimate purposes concerning it, it was neither the visible object of His dealings upon earth, nor had an admitted interest in, though acted on by them), it is addressed by an exhibition of their moral character, and is symbolised by analogous agencies.

36 Secondly, intimately connected with this (because the history of the Bible is the history of the Jews - for history is the relation of facts on earth, of which the Jews are the portion of GOD'S agency and as to whom we know it was ordered), is another principle, viz., that wherever Scripture affords the history of a fact, there we may expect it to be distinctly and literally declared or predicted in prophecy. When the Scriptures do not extend to the giving the history (which is evidently the case after the fact of the restoration of the Jews from Babylon, save the fact of the Lord's coming to offer Himself, and perhaps we may add the outpouring of the Spirit), then we must expect it to be declared only symbolically, i.e., appropriately in its moral character; and hence, partly, the partial obscurity of the seventy weeks of Daniel, because they were no regular recognised portion of the Jewish history, but a sort of anomalous period for the coming of the Lord.

Thirdly, the Spirit loves to contemplate the desolation of the Jewish people - the prevalence of necessary wrath - and, by consequence, mercy on the believing remnant of the seed of the Lord - as but for a moment; and hence the reason why it is shortened into days. To one familiar with Scripture and the expression of GOD'S mind and feelings, then, no proof, save appeal to themselves, need be made of this: it is an interesting, and, may I add, affecting circumstance of considerate kindness. He avenges speedily, though He bear long with them, as it might seem, and we are not to learn why He so bears. We know what to count it.

The proof then that prophecies of literal days have been fulfilled in literal days, and that years have been prophesied of as years, would prove nothing as to the prophecy in question; for first, if the principles above laid down be correct, the difference is accounted for; and, in the next place, a prophecy confessedly literal (for its literal accomplishment is given, or the days may mean years, and the proof fails) can be no evidence of the meaning of the word when used typically and confessedly in a symbolical prophecy. Their meaning days in such a case would be a positive anomaly, just as much as their not meaning days in the other; for they are used here manifestly in a symbolical way, and all their accomplishments are symbolical. The question is not, therefore, whether a day ever means a day, when used in Scripture or in prophecy, confessedly literally expressed (as evidenced by a literal fulfilment, evincing that meaning), but what is its force, when used as a symbol in a confessedly symbolical prophecy? The consideration of the mind of GOD, as adverted to in the third principle afore stated, will give us a full apprehension of the reason of the statement, when we consider the value too it was to the Church - the principle of the "yet a little while," and the moral gap unfilled up by any events which made the time included in the 1260 years of this prophecy. As to the event not satisfying us in fulfilment, neither did the Lord's coming; and I would remark that there is no remarkable event of such external magnitude in the world's eye as to fix the mind on its evident fulfilment; and as to the former, to this day the terms of the seventy weeks are as much discussed and in the dark as the 1260 years, save that we, by habitual belief, have recognised Jesus the Lord, as the Messiah.

37 R.D. therefore is not right as to two believers in revelation not disagreeing in the broad features of the seventy weeks. We could not disagree as to Jesus being Messiah, or we should not be believers at all, and Daniel names the Messiah as the terminating epoch; though in this all interpreters are not agreed, but carry it on to the destruction of Jerusalem by the Romans; but as to the rest, no two independent thinkers, hardly, agree in their computation - some of learning at this day, going back to Cyrus's decree, and cutting off a century in mass from the ordinary dates of the Persian history. R.D. would find also that in Hebrew (though I say not that the idiom is precise), yamim, days, is also used for a year, and from year to year, as evidently in other passages, so evidenced to be in 1 Samuel 1: 3, 7.

I would further remark, that the passage from Ezekiel is not so without force, as is supposed, when the real question (too much overlooked by R.D.) is considered, viz., the typical or symbolical force of a day; for then we have a symbolical action indicative of years, defined in time, marked by the term days, so that as to the principle of symbolical diction, it is an expressive instance; and the other case, though not so strong, is analogous and confirmatory.

38 Let us now, having considered the ground on which such a symbol stands, consider the instances in which it is used. If R.D. affirms that the use of the term month is entirely distinct from that of day, and that there is no argumentative identity with the statements in Revelation before him, I shall not argue the point. I do not say that there is no reason for difference - for I am inclined to think that there is, and perhaps see the reason of such difference, in some degree. But as to the limit of time, to me it is obvious they are identical. If so, contrary to the assertion of R.D., we have a prophecy in which such an enumeration of days for years is agreed on by all commentators (amongst the Protestants at least), namely, the continuance of the conquests of the Saracenic comet. I suppose there is no prophecy in Scripture which, as far as commentators go, has been more uniformly interpreted, or universally acquiesced in by inquirers at large. Nor am I disposed to think, that the Euphratean horsemen are less susceptible of determinate calculation of time, though I admit the date has not been received with equal uniformity.

Let us now consider the same symbols in Daniel. I certainly am disposed to think that the term times in Daniel 4: 16, 23, 25, 32, used as to Nebuchadnezzar, has reference to the bestial dominion in the world; and the language of Scripture as to the dominion of Nebuchadnezzar so tallies with the rightful dominion of Christ as to confirm this idea, but it is impracticable to pursue this here, nor does it affect the present inquiry sufficiently directly to claim definitive investigation. As to "time, times, and dividing of a time," we have this distinctly referred to the power before which the three horns fell; that is, we have three times and a half, or 1260 days, ascribed to the little horn which rose up behind, or amongst, the three horns (of which I believe there never has been any doubt in applying it to the Papal power); and there is a particular characteristic to be observed in him - that he is to make war with the saints and to prevail against them, wearing them out - a statement which I do not find applicable to the final apostasy.

Here then we have evidence of this expression being used as a symbol, contrasted, as in distinct perspective of some long continuance of time, during which there is a prevailing power wearing out the saints of the Most High; not in its character of infidel apostasy, leading all forward, but in its specific one of casting down three horns. Again, I apprehend, the end of the vision must be accounted from the commencement of its subject matter, and its computation must be (when the time is referable to a particular fact within the prophecy) from the date of that fact; or otherwise (when the vision is said to continue), from the commencement of its subject matter generally. If this be so, we have a date of 2,300 or 2,400 days (the readings differ) as the continuance of Daniel's vision of the ram and the he-goat, with its territorial reference to the covenant of Israel. And accordingly he says, "Shut up the vision, for it shall be for many days." If this be not a just reasoning, the passage must apply to the possession of Jerusalem by its last enemy for upwards of six years - an interpretation which does not seem to me to coincide with the tenor of scriptural declaration; nor do I think it consistent with the genealogy of the little horn, which would then mean the power or person vulgarly called Antichrist. We have therefore again the term of days used for a long continuous period, ending in the cleansing of the sanctuary, and brought into perspective before the mind of the Spirit to the prophet, and thus shortened in its symbolical expression.

39 Daniel 11 and 12 I shall not attempt to interpret. But the interpretation must be either given to Antiochus Epiphanes, and the taking away of the daily sacrifice be a thing yet future; or the 1290 days be a long period of time, whenever it commences or concludes, and the 1335 end with Daniel standing in his lot. Besides, can R.D. shew any instance of so unusual a practice as the use of the term "days" for a period extending beyond the limits of a year? Does not this itself point to some meaning or intention concealed under this form?

We may now proceed to the passages in the Revelation. Does R.D. believe that the Lord Jesus meant the church of Smyrna to have tribulation just "ten days" literally, or ten years? We have already adverted to the Saracenic and Euphratean invasions, which he would find difficult to interpret on his literal system. The next is, that the holy city should be given to the Gentiles 42 months (the well-known period of 1260 days, a symbolical prophecy, and containing in the term evidence of some unliteral meaning). In the meanwhile the witnesses are to prophesy 1260 days, more appropriately thus marked, because it shewed not merely its continuance but its constancy also. This, be it observed, is something previous to the seventh trumpet; and, however the date may be disagreed on, I undertake to say that, as to the subject-matter, no prophecy in Scripture has received more uniformity of interpretation. And, observe, it ends by their being slain by the beast out of the bottomless pit. Now in chapter 13 We have a beast who continues precisely the same period, recognised to be in power (under the form of the ten horns being crowned, i.e., the Roman Empire in its divided state) by the northern nations under the papacy, as may be plainly seen in chapter 17. Take these things together and we see - not to advert to the three days and a half - a connection with Babylon and the papacy during these periods, which brings them, in addition to the difficulty of making days symbols of days, to be a continuous period when the woman rides the beast (not, is devoured by the horns), and therefore is a continuous period of some such length as is generally supposed. In a word, we may, I think, state it thus: The mystery of Babylon and the papacy have no place in the prophets, or the 1260 days mean years. A difficulty in date does not affect the moral evidence of the subject-matter of the prophecy; for difficulties may lie at the door of ignorance as well as inconsistency.

40 It would be inconvenient here to enter into further detail. The true question to be discussed is, whether the papacy, as such, has any place in the prophetic writings or not, or merely infidelity. If it has, it appears to me that no doubt remains on the question; but I refuse no light on its special application to the last infidel state, though I deprecate a morbid disposition to apply all things to our own times. I rejoice, however, in the discussion, not merely in that it will throw light on Scripture by consequent research and inquiry, but that I am persuaded that this will lead more (for such I believe to be the truth) to the deep conviction that we are within the verge of the end of all, so as to be daily looking for the Lord, i.e., to be caught up to meet Him in the air in order to His judging of the nations. Amen. Amen.

On the 1260 days

(From the Christian Herald, Feb., 1831, pp. 47, 48.)

We have received a letter from the Rev. S. R. Maitland, animadverting upon the letter and remarks of the Rev. J. N. Darby, which appeared in our No. for December, 1830. Although we do not wish to introduce controversy into our pages, we think it but justice towards Mr. Maitland to publish his letter, of which the following is a copy:

41 To the Editor of the Christian Herald.

Bishop's Hall, near Taunton,

December 30th, 1830.

Sir, In your number of this month, which has only come to my hand today, a correspondent, who subscribes himself J. N. Darby, begins his letter with saying, "The following remarks on the statements of Mr. Maitland in the Morning Watch, and of R.D. in the Christian Examiner, were written in short intervals of constant occupation."

Without wishing to trespass on your pages, with a defence of statements which I have made, or of the statements of R.D., which I have not seen, will you allow me to say that I never made any statement in the Morning Watch, having never written anything in that work? I should be sorry to suspect your correspondent unjustly, but I cannot help thinking that he knows my statements principally, if not entirely, from the Review in the Morning Watch; and with regard to the prophecy of the Seventy Weeks, only from a garbled and falsified extract contained in that Review. I am driven to this suspicion, not only by his mode of referring to my statement, which I have already noticed, but from his saying - 'On the other hand, Mr. M. is without ground of inquiry; for if the Hebrew word shibim have no technical or conventional meaning, it would not be sevens according to the Hebrew idiom at all, but seventy; so that we must admit the conventional meaning and inquire what it is.' If your correspondent had read my first Inquiry, he would have seen that I did admit a conventional meaning, and shewed by several references that the Misnic writers used sheba to signify the space of time between one sabbatical year and another: a fact which the Reviewer in the Morning Watch did not think proper to notice.

I do not wish, however, to intrude on your pages what is already before the public; but I should be glad to prevent or correct a mistake into which I think your readers might naturally fall; and also to beg that my statements may not be judged of either by what has been extracted in the Morning Watch, or brought forward by your correspondent.

I am, sir, your obedient servant, S. R. Maitland.

42 On receiving the above letter from Mr. Maitland, we sent a copy of it to Mr. Darby, that his answer might appear together with it. The following is a copy of Mr. Darby's reply:

The principal occasion of Mr. Maitland's letter is a mistake occasioned by an unnoticed defect of a stop (I dare say in my manuscript), which should have been supplied thus: "of Mr. Maitland; in the Morning Watch; and of R.D.", instead of "Mr. Maitland in the Morning Watch, and of R.D.", etc. Indeed, no one, I should have thought, could have made the mistake; for the article in the Morning Watch is written against Mr. M., and treats him with considerable slight. I had read both of Mr. M.'s pamphlets or Inquiries. It is very possible my paper (in the Christian Herald) does not take adequate notice of them; and I have not them with me now to refer to; but the principal argument and the evidence from the passage in Leviticus remain untouched. If you are disposed, I shall be glad to revert to it, as with a mind entirely open on the subject. I feel it one of great interest, and shall be very glad to receive all the light I can from Mr. M., or anyone else, there or elsewhere. R.D. was the immediate object of my paper, which occasioned the less reference to Mr. M., for whom I have really every respect, and from whom I should be very glad to learn. I should, however, confine my inquiry certainly to the scriptural sense of the word as evidence, even though I examined other things brought forward.

I am surprised Mr. M. did not see what the first passage he quotes meant; as the article in the Morning Watch (or rather articles) is not only written against him, but is accompanied by a note accounting for their refusal (as I recollect) to insert Mr. M.'s reply to themselves, so that even if I had not read Mr. M.'s books, or the Morning Watch either, I (or anyone else) must have been of a strange constitution of mind to think that article was Mr. Maitland's.

Believe me, truly and affectionately yours,

John Nelson Darby.

Plymouth, Jan. 13, 1831.

On the Extended Scope of Prophecy

J. N. Darby.

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(From the Christian Witness, Plymouth, Jan., 1834.)

It appears to me that the result of prophecy has been much obscured, and particular passages much more difficult of interpretation, by narrowing their scope and applying them only to the anti-christian character of the last primary evil. Hence, the subject being wrongly assumed, the application has been forced and unknown. The anti-christian form of the Roman empire engrosses the mind, so that even when prophecy is applied to the Jews, nothing further is seen. But this is a confined view; all the nations of the earth are engaged in this scene. Thus Gog the chief prince of Magog, and his army and followers, formed no part of the Roman empire. The Medes and Persians formed no part of that empire; yet all these do form a part of the great prophetic drama of the latter day. I purposely refrain from entering into details here; if I am permitted, I hope to open out my views upon it, at some future time. I merely now make these few remarks, in the hope of enlarging the sphere of observation. The immediate moral position in which we are, may involve us in direct concern with the last exhibition of power of the Roman beast, even Antichrist, destined, I do not doubt, to close the scene and his career in Jerusalem - the mountain of God, where he has, craftily and to his own destruction, set his seat. But this is but one out of many. He thus becomes one, the first (I apprehend) of those powers, who, round the great centre of divine providence, the Jewish land, are brought, as the inhabitants of the earth, under the judicial process of that righteous providence which shall set the Son of man on the throne of the kingdom of the earth, in the righteousness and peace of God's own government in Him.

As regards the full moral responsibilities of the Christian Church, the apostasy and judgment of the anti-Christian power is clear and decided, as well as solemn and affecting to the believer, but deliverance and joy withal. But when we turn our eyes to the earth, to the dealings of God with its nations, we find, when He divided to the sons of Adam their inheritance, "He set the bounds of the people according to the number of the children of Israel," Deut. 32: 8. In this, of course, the beast will take his part; doubtless, he may lead in the career of evil, but let us enlarge our view a little. Were all the nations of the image in the last beast? Clearly not. The Euphrates, the Danube, the Rhine, and (I suppose) about the Firths of Forth and Clyde, and the Irish Sea, form the geographical bounds of all that could ever be taken within the grasp of the last beast, unless perhaps part of Hungary and Transylvania. I am not saying that all this will be under Antichrist,* or how far it may be, but merely that the last beast extends no farther than this. But besides this, there is in the image, part of the subject of latter-day judgment - the arms and the breast; the Medo-Persian power not included within these limits. This then, besides the actings of the first power, we must find scope for in the scenes of the latter day, as one of the nations that must act upon the Jews, and in the land. The omission of this may cause great confusion in the application of passages, which, having the Jews and the land in view, must include the account of the vicissitudes arising from this also.

{*Antichrist is assumed here to be the head of the beast, as it was by all when this paper was written, not the false Messiah in Palestine. - Ed.}

44 Further, Gog and Magog (who form, I imagine, no part, not only of the beast, but of the image, yet take a conspicuous part in the scenes of the latter day, as the witness of the power of God) must be let into the scheme of prophecy; and till we have developed the sphere in which these take their parts, we cannot appropriate the special prophecies which may have their ultimate fulfilment in these very powers. I do not doubt we shall find much detail of movement within the territorial limits of the beast, which are not the action of its body, as immediately headed by Antichrist,* as well as the final suppression of smaller nation,, within the limits of Israelitish territory, as given of God; but into these details it is not my purpose to enter. That which I would press upon your readers is this - that (while the scene in which we are individually engaged leads us to contemplate directly the growth and operations of Antichrist,* our most important concern), if we would interpret Scripture fully, we must see that this is but conducive to a system and scene of which the land of Israel is the focus and centre, and in which all the people of the earth are concerned and called in question. The length, the circumstances, the particulars of the great day of tribunal of judgment on the people and nations, beginning at Jerusalem, we may reserve to the Lord's mercy granting us other opportunity. I believe Antichrist to be the first of it, and of a character distinct from the rest - the close to be the clearing of the land and its limits, with the exception, perhaps, of God. But the fact surely seems indisputable and definite, and must widely affect the study and application of scriptural prophecies. To these I would next direct your attention.

45

Scope of Prophecy

(From the Christian Witness, Plymouth, July, 1835.)

There are two great subjects connected with prophecy - the hope of the Church and the order and accomplishment of that system of earthly government which, with the Jews as its centre, has formed the great subject of ancient prophecy, its proper subject as a literal and distinct testimony of what should happen in the earth. As it is written, "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel." "For the Lord's portion is his people; Israel is the lot of his inheritance."

There is another point, the connection of the two, the passage from the failing dispensation (failing as in man's hand) in which we stand, into that which is to come; the portion of the remnant in the Gentile body and of the restored Jewish people, which, it seems to me, from involving both, induces greater difficulty of judgment than either considered apart. The moral state too both of the Christian remnant and of the Jewish remnant is so immediately involved in the question - their responsibilities and the divine judgment concerning them - that responsibility in estimating their place I feel sensibly increased. Nevertheless the faithful word is our sure and only guide, and wherever this directs us, the Spirit shedding light on it to our souls, we shall find the light and power of life in it. Nor will its connection with our responsibilities weaken its importance and value to us. I should value therefore exceedingly any light upon this subject. But though I have thought in the study of the word on many things connected with it, I do not feel my mind so distinctly ascertained of that portion of the mind of God as to state myself at present anything concerning it, though quite alive to the inquiry.

I would state very briefly as to the second point what would enlarge the basis on which our inquiries into Scripture may be conducted; and, by extending the limits of that which is certain in things revealed, increase our power of spiritual judgment, both within those limits and also as to those things in which we may be yet untaught. The essential difference of the government of the world during the four beasts is not, I think, sufficiently considered. During this time, there ceased to be, properly speaking, Jews and Gentiles. That which had given importance to the Jews, was that they were God's people. Otherwise "have not I brought (says God) the Philistines from Caphtor, and the Syrians from Kir?" This removed, they were but as one among the nations made of one blood in all the earth, if haply they might feel after Him and find Him.

46 It is true this distinction, once constituted, was never and never is to be recalled; "for the gifts and calling of God are without repentance." And hence the Jews, or people of Israel, always constituted a distinct subject of government in the divine mind, never lost sight of and kept continually for the purposes formed therein for His glory, whatever the circumstances were through which they were passed. But they ceased to be the immediate manifested object and centre of the divine government upon earth, the moment "Lo-ammi" was written upon them. They ceased to be the scene in which God displayed His character as a recognised people, and from which, as identified with Himself, He exercised righteous judgment on surrounding nations, accounted but as strangers meddling with the place of His sanctuary.

Identical with this inscription of "Lo-ammi" (for a little season and still reserved for mercy, and it counted long to Jehovah) was the setting up of the Gentile power, the kingdom of the beasts which should arise out of the earth. This is matter of common knowledge and has been noticed in the Witness; and the whole history of the Jews connected with Nebuchadnezzar makes it too plain to one familiar with Scripture to need the evidence in detail here. But the inscription of "Lo-ammi" being set upon the Jewish people, their present distinction as God's people from the other nations of the earth ceased (not in purpose nor in providence, but as the subject of manifested government and revelation). And, though for the purpose of the manifestation of Messiah there was a suspension of the final accomplishment of these things. and a partial restoration, or rather setting in such a place as that they might be the subject of Messiah's restoration, the rod that was upon them of the stranger was never taken off, let it be light or gilded. There was no Jewish history, but of the fact of their rebuilding under the favour of the Persians, and of the rejection of Messiah under the government of the Romans and Herod; and then they are lost to historic scripture after the death of Stephen, forbidding that which was now come to the Gentiles to go to them, and wrath come upon them to the uttermost.

47 In the setting up of Nebuchadnezzar as the golden head of the image, the man of the earth, "the times of the Gentiles" began, and Israel was lost. It was not Ammi and Goiim,* but government left in the hands of the Gentiles, now exercising it in the covetous greediness of self-will, and the apparent government of God, in principle, lost, though never, of course, in providence.

{*Ammi, my people; Goiim, Gentiles or heathen.}

With the four beasts connected with this state of things, every reader of prophecy is familiar. But it is taken notice of here as co-extensive with Israel's (whatever their circumstances) being "Lo-ammi," not God's people, and, consequently, the distinction of Jew and Gentile lost in present manifested exercise, unless in priority of judgment.

I think we shall find a very distinct division of prophecy connected with this subject, and appropriation of it, much calculated to clear the ground on which we stand.

There are three prophets connected with this state of Jewish rejection - Jeremiah, Ezekiel, and Daniel. Each have their separate portion of testimony, and their several place of giving it. Jeremiah prophesied in the place and habitation of the rebellious people. "The sin of Judah was written with a pen of iron, and the point of a diamond." Ezekiel prophesied by the river of Chebar, among the captives. Daniel in the midst of Babylon, when the golden representative head had been set up.

In Jeremiah we shall see, therefore, the sin of the people proved, and they made Goiim (heathen) of; and then, after various judgments on all the nations, the new covenant with Israel and Judah, their captivity brought again; in a word, "Lo-ammi," and Ammi as to both in restoration; while the history of their present wickedness is given and their necessary captivity, ashamed of Egypt as they were ashamed of Assyria.

48 In Ezekiel we shall find the sign of the glory departed, the consequent disallowance of the remains of the people in the land, then the setting aside of every other power previous to Nebuchadnezzar, and the fact of his prevailing as king of Babylon over the last of them; but then a passing by the whole history of, or any allusion to, the beasts: and after setting aside the previous nations by the king of Babylon, the immediate recurrence to the principles of God's dealings with the house of Israel, their restoration and deliverance as one stick in His hand; and, consequently, the heathen knowing that He, Jehovah, did sanctify Israel when His sanctuary was in the midst of them for evermore. And what subsequently happened of Gog, prince of Magog, is a coming up against "my people Israel." Thus way is made in the suppression of previous powers (and Or Israel) for the introduction of the beasts, but they are wholly omitted; and the prophet passes over (after the principles of God's dealings are discussed) to the restoration of the people and God's dealings among the heathen, as with them as His people.

Daniel precisely fills up this gap. Nebuchadnezzar is seen as the golden head in the outset, and a king of kings to whom the God of heaven had given a kingdom; and, wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven had He given into his hand, and made him rule over them all. He was the head of gold. Then the character and proceedings of this system and of the four beasts are given, but no mention of anything before or after, nor of the Jews or Israel as God's people at all. It is "the times of the Gentiles," of the four beasts, in which God's people are "Lo-ammi"; and when mentioned, it is not "My people," but "thy people," addressing Daniel.

This gives the subjects of these books, I think, great clearness, and shews the character and importance of the time subsequent to the renewal of the distinction between God's people and the heathen. The convulsions and trouble preceding this are of the utmost importance, and have their place; but they are to be viewed as a distinct subject from Israel acknowledged of the Lord. Israel is still lost in the midst of the nations rising one against another. Jerusalem may be taken; but He is not come whose right it is; and, therefore, though it may be the occasion of the Lord's fighting against these nations, still it was not Jehovah-Shammah (Ezek. 48: 35) that was taken; nor could that be, as the final post-millennial confederacy and Hezekiah's typical trial prove.

49 I would advert to a few passages illustrative of what I have stated, and then allude to one or two consequences.

First, as to Jeremiah, up to chapter 24 we have the sin of Israel, and specially Judah, continuously proved. In chapter 25, is the judgment; recapitulating the testimony - shewing immediate judgment also on Babylon, the type of all the nations. The judgment, however, actually runs thus, "Take the wine cup of this fury at my hand and cause all the nations (Goiim) to whom I send thee to drink it. Then took I the cup at the Lord's hand, and made all the nations to drink, unto whom the Lord had sent me; Jerusalem and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation"; and then the rest, to "all the kingdoms of the world, which are upon the face of the earth, and the king of Sheshach after them." But this definitely involves Judah and Jerusalem in the indiscriminate and common name of Goiim - "judgment beginning in the house of God." (See verse 29.) Then, after various details to chapter 30, in that chapter we have the new and sure promises connected with God's purpose concerning the nation to the end of chapter 33. The rest is historically probative or relative to Egypt, till chapter 46, when we have the word against the Gentiles, but restoration to many of them.

In Ezekiel, chapter 24 divides the book. We have the utter rejection of the city. The glory of the Lord is seen at the outset in its full providential governing power; and in chapter 10 its departure from the city and temple: then in chapter 25, getting rid of other nations - these within and surrounding the land. Then two are mentioned who would fain have been beasts in the earth - Assyria and Pharaoh-Necho. The first, however, had fallen. What was the latter better? He should fall; "So was Pharaoh and all his multitude, saith the Lord God." Then in chapter 32 we have their common dirge. Here the prophet closes. Instead of pursuing the history of the earth then farther, which must have brought in the beasts, he turns at once to the shepherds of Israel. All but the beasts are disposed of; these Daniel is occupied about in Babylon, not Ezekiel at Chebar. Restoration under the Lord's salvation from evil shepherds is the only remedy. So in chapter 33: 4 and in chapter 34: 7. The restoration follows; then Gog against Israel as God's people, settled on their own mountains no longer waste, but dwelling in peace; Israel now I no longer "Lo-ammi," as chapters 36, 38. The judgment on Seir (chapter 35) seems special.

50 Of Daniel I have already said enough, it is manifestly the history of the unnoticed period, the times of the beasts and their doings and character; the account in Babylon of all that belonged to it, or arose out of it, while Israel was no more a people, and power was recognisedly in the hands of those who knew not how to use it, who had beasts' hearts and left to be so and not man's till the due times had passed over it.

We have then these three agencies to look for, connected with Israel, and at the close of these times, when the great concentrated crisis comes to take effect. First, the heathen as looked at under Jeremiah, nation against nation and kingdom against kingdom, in which Jerusalem and the Jews have a place in the secret enmity perhaps of the wicked one, knowing what is to be and happen there; and surely in the providence of God. Yet still as one of the Goiim, merely mixed up in the troubles with all the rest, only the first to drink the cup. Secondly, the beast (or beasts) then in his power, having his own specific and distinct character as such. That which constitutes the power may be heathen perhaps in race; but it is not merely this but a beast. And lastly, we have the renewed position of Israel as God's people, and the heathen definitely distinguished from them, and opposed to them as such; and God acting on this principle. The other prophets give many details as to them; their proper statements are, of course, of the Jews as Jews, and treating the heathen as such, and therefore not concerning the beasts at all. And I suspect if Antichrist be mentioned in them, he is spoken of in his professed character as "the king"; and the state of the people merely alluded to on the critical time of change, when the summons of the Lord is addressed on the coming of the heathen, when the Lord is just about to go forth, rejected indeed by the nations, but listened to by the remnant.

Thus Joel describes some Goi (nation) going up against the land, etc., and summons the inhabitants of the land, and alarms Zion, and sounds for the gathering. When there is this cry, then the Lord is jealous for His land and pities His people; and the answer to them (not before so called), and blessing, and consequent judgment on all the heathen, is described.

So, in Zechariah, we have the city taken by the nations gathered together, and against those nations the Lord will go forth and fight. This is the only place where this taking is mentioned, unless Joel 2 and once perhaps in Isaiah; and not, I conceive, alluding to Antichrist or the wilful king, but omitting or leaving out the whole history of the beast and his doings, which stands on other ground. His place, I conceive, rather holds the place of the covenant with death, made with the scornful men which dwell at Jerusalem, which is disannulled.

51 But I will not enter farther into details. I have mentioned these passages as immediately affected by the considerations I have offered. If one could see the Jews and Jerusalem (as shewn in the paper, under the title of "Jerusalem," in a previous number) as the great subject and centre of earthly government and prophecy, we should better understand the force of nations, and then, looking at Israel as lost in them and mixed in their troubles, and the object of their hatred; then the subject of the wilful king's special though wicked interference; and subsequently, on his destruction, as the scene of the Lord's deliverance and power, who then holds it in His hand as His weapon against the nations (now again recognised as in opposition to Ammi, "my people," and He therefore putting them under His feet), we should see much of the prophecies more distinct and more simple.

Though I acquiesce in and value the general scope of the article I have alluded to, let me just say that it seems to me in some of its details to have overstepped the limits of evidence. I cannot see that Daniel 7, 8 and Revelation 13 are necessarily identical, however analogous the language may be. The connection of Daniel 7 with Revelation 1 cannot doubt. The proof of the identity of chapters 7 and 8 arises not from direct interpretation, but the necessity, if both be universal, and at the same time, that they should be the same. The argument is good enough (though I distrust and feel difficulty in all illative reasoning about Scripture), but depends, and is justly made to do so, on the universality of both, and also the sameness of time. But I cannot see the universality in chapter 8. Thus "by him the daily sacrifice shall be taken away," should (I apprehend) be from him, though this by-the-bye. I entirely recognise the working of Antichrist as the head of the last beast,* or the last head of the beast in Jerusalem in his place in his close; but it seems to me there is not enough scope given to the other actors in that scene, who derive their importance, not from present associations, but their then connection with, and opposition to, Jewish interests.**

{*See previous note, and next note.}

{**Note re Antichrist written later. It has been taken for granted among those who expect a personal Antichrist, that he is the civil head of the Roman Empire. This I question. Without doubting in the least, that there will be such a blasphemous Gentile power, it seems to me that the Antichrist is another power, of which the Scriptures are even more full - the vessel of evil religious energy, rather than that of evil public government. At least, two such manifestations of power we find in Revelation 13. See papers on "The Antichrist," later in this volume.}

52 I have felt that the consideration of the office allotted to these three prophets I have here spoken of, reduced and simplified the ground on which we could judge these things. It is but one narrow point of the subject; still if, by interpretation in which the Lord leads and will justify us, any part of the subject is cleared, so much is positively gained. What may be imperfect or erroneous in it the saints will soon detect, if they wait for the revelation and instruction of God. I do confess it has cleared a good many details, but its ground is quite independent of them, and I am reluctant to write on them; as undue determination of them seems to me the ground of our difficulties, the ascertainment of them always a step in our knowledge.

The Dispensation of the Kingdom of Heaven

Matthew 13.

J. N. Darby.

<02004E> 53

I would say a few words on this chapter, or collection of parables, in the deep feeling of the imperfectness with which any of us understand "the mysteries of the kingdom of heaven"; and this, not merely from personal feelings as to individual weakness, but from the scope and extent of the divine wisdom in them - a wisdom knit up with and developing the whole of the divine counsels - a wisdom, therefore, not to be acquired in mere detached passages, but in the comprehension of the mind of God which flows from the abundance of the Spirit exercised in spiritual application to Scripture. Nevertheless, I feel that our portion, as believers, is to be given to know them - our blessed portion; and we may be allowed, in the confidence of His love, to breathe out also what we may have apprehended of the mind of the Spirit, and to present it to the judgment of our brethren.

With this feeling of confidence in the Lord, I shall open out what appears to me to be the order and power of this collection of parables. Their detailed meaning may, perhaps, be the subject of some subsequent observation. I would remark, then, in the first place, that the phrases, "kingdom of heaven," and also, "kingdom of your or their Father," are peculiar to Matthew - expressions manifestly not unimportant in force. The only exception at all is the use of the latter expression, by implication, in the instruction to pray, in Luke 11: an exception not without interest, but which I can dwell on here only to observe, that the kingdom in every instance we are taught to pray for is the Father's kingdom. In these parables we have both: the term "kingdom of heaven" being common to all, save the first; that of "kingdom of your Father" being found in the explanation of the second of the parables. The importance of the former expression is seen not only in its being a positive subject of all the parables, except the first, but from the emphatic declaration of our Lord: "Every scribe, instructed into the kingdom of heaven, will bring forth out of his treasure things new and old."* The scribe, being well taught in the law of Moses, could therefore bring forth the old things; and being "instructed into the kingdom of heaven," could bring forth out of his treasures, therefore, new things. He was to have, indeed, new things, but he was not to give up the old; what he had learnt as a scribe were treasures in the estimation of Christ, to be brought forth by the scribe "instructed into the kingdom of heaven." I consider these parables, then, as a full prophetic statement of the character and detail of the circumstances in which the kingdom of heaven would be placed. There are seven parables in all - a common circumstance expressive of completeness, or perfectness, in prophetic statements, which the attentive reader of Scripture cannot fail to have observed; of these, six are similitudes of the kingdom of heaven - the first, not the act described in the first being an act of the Son of man before His ascension; and its results, also, such as might be exhibited in individuals before as well as after it. This parable declares the agency of the kingdom and its particular results; the others, the dispensation of the kingdom. To recur to "things new and old" - the fact of "the kingdom of heaven" might well be called an "old thing"; one conversant in Daniel, with the hopes of the old law, might well have looked for such a thing. The order of its development and position was a "new thing"; which was to be revealed consequent upon the manifestation, and (we must add, though not here developed)** the rejection and resurrection of Christ the Son. The fact absolutely revealed in prophetic testimony was the giving of a kingdom to the Son of man. The learning that the heavens do rule was a lesson to be taught in the expected suppression and setting aside of Gentile domination. Yet an earthly dominion in the Jewish people was an expectation which every Jew (taking prophecy literally, as every Jew must), because he was a Jew, must have justly held upon belief in the prophetic declaration. In the midst of these (perhaps confused, yet just, and, in one sense, believing) apprehensions, our Lord came in with a definite declaration, that "the kingdom of heaven was at hand."

{*I would remark on this expression, that we are taught to hold the continuing value of the Jewish prophetic expectation, of all that a scribe in the law of Moses would have drawn from the Old Testament, and that distinct from the expectation introduced by the gospel.}

{**"The kingdom of God" is a distinct expression from "the kingdom of heaven," although in many respects so identified, that the same things could be affirmed about it. Thus it could be said that the kingdom of God was at hand: that was most true; as it could be said also, that the kingdom of heaven is at hand. But at the same time they were of very distinct import; for it was matter of faith to know that the "kingdom of God was come amongst them." (See Gr., Luke 11: 20; Luke 17 :21.) So the Lord makes use of expressions never used of the kingdom of heaven - to know that the kingdom of heaven was not, but was "at hand" (Matt. 4: 17, Gr.); whereas the same evangelist, or rather the Spirit of God by him, in speaking of the kingdom of God, immediately changes his phrase to the one noticed in Luke (Gr., Matt. 12: 28). The kingdom of God was necessarily there when the Son of God was there - in a word, when God was there. The kingdom of heaven, as the development of God's purpose, could not be there while He was there; it resulted from the Lord's going away into heaven. The kingdom of God is the exercise or exhibition of the ruling power of God under any circumstances in the wisdom of God. The kingdom of heaven is the kingdom of God in its heavenly character. In dispensation this is set up by the rejection of the King of God's kingdom by the world; and, while it ought to have been known (even while He was upon earth), by faith, is known to faith by Jesus the Head, the Lamb slain, sitting on the throne of the Father. The kingdom of God, therefore, was amongst the Jews when He, the Son of God, Jesus, was there - and they ought to have known it - and the kingdom of heaven was at hand. By the earthliness of men, however, instead of gathering the Gentiles to the Jews, the Messiah being recognised, it was known only (as in God's counsels and wisdom meant to be) by the rejection of Him, and the exaltation (to the place "where he was before") of the Son of man, who was the Lord from heaven, and Son of man in heaven. The kingdom of heaven (His kingdom was not of this world) was set up, continuing, as regards the Church, till the time when the saints, in the Father's kingdom, raised with Jesus at His second coming, shall know the blessedness of the rule of the Son of God and man, in the whole scene which once rejected Him, now brought under His sway and theirs (still, in that sense, the kingdom of heaven to those below), when they witness the blessedness of heavenly rule, while dwelling "kings and priests unto God" in the quiet and secure fulness of the Father's house-sons with Him. This, too, more properly is the kingdom of man (compare Daniel 7); for under the exalted Man and His saints all things are put. Had Jesus not been rejected, it would have been the kingdom of God (still, it is surely so in character; for He is God, and it is God's kingdom); He would have been righteously subject, "having taken upon him the form of a servant," and as such come, "not to do his own will, but the will of him that sent him." And it is thus, I apprehend, the Son shall be subject, when God - not the Father, which would be confounding everything, and not be what the word teaches, but "God - shall be all in all," Father, Son and Holy Ghost; but the rule taken out of man's hands, into which it had been put, through the obedience of Christ. Therefore it is not until after the resurrection that He says, "All power is given unto me in heaven and earth," etc. All things are delivered unto Him as the Son of God, as heir of all, in whom all centres. This inheritance He has not yet taken. But at present "all power is given unto him" as the appointed Man, according to the glorious mystery in which, as the Son, for whom (and by whom) all things were made. He took it up as the Redeemer in the Person of Jesus; but the power was given to Him as the obedient Man.}

56 That "the kingdom of heaven" was merely the true invisible church of God is an explanation which cannot for a moment be maintained, consistently with a single statement of these parables and of analogous ones. That it was merely the visible church of God is neither consistent with what we find in this chapter, nor any adequate representation of the matter, as is manifest from the parables of the treasure and the pearls. The rule of heaven is the simple force of the expression "the kingdom of heaven." Earthly dominion was exercised by the Gentiles unrighteously; earthly dominion was expected by the Jews, and expected, though true, unrighteously; as was shewn by their rejection of "the Holy One of God," who came from heaven - "the Son of man," "the King of the Jews." Most important, then, and a point of sustaining faith, to one who might think that it had been "he who should have redeemed Israel," was it to recognise in this word "the kingdom of heaven," that a resurrection Lord might hold its power; and anomalous, and apparently failing, as their position might have been, to learn, not only new spiritual things, but that the kingdom of heaven was that which, even in dispensation, was the mind and order of God's counsels.

Hence we find it so especially referred to in Matthew, the Gospel more particularly of dispensation and prophetic testimony. It would manifestly carry me into too large a subject here to enter farther into this most interesting point of the distinctive character of the gospels, the evidences of which, in three of them, are prominent - in the other, arise from a number of minute particulars. I mention the distinction here, as shewing the ground on which "the kingdom of heaven" and "the kingdom of their Father" appear to be used in Matthew's gospel alone. It was a gentle unfolding, though full declaration, that the order of things now coming in was, of its own character, maintaining the hope given as coming from God; one which in result, indeed, we know to be founded in the resurrection, but which, in its testimony, then claimed repentance only on the part of the Jew, the connection of which shall never find its manifested accomplishment till the millennial glory in the risen saints and the repentant Jew, gathered together in one in Christ, sustaining in resurrection life and power the blessings of the Jews on earth and its consequences; [He] at the same time being the companion and the servant, too, of the joy of the saints risen into fellowship with Him in His Father's house as sons. Our Lord, however, in this chapter unfolds its actual characters, and we must endeavour to bring in "the new things" of "the kingdom," to understand fully the ground on which the kingdom of heaven now stands. We have here two other kingdoms - "the kingdom of their Father," i.e., of the righteous; and "the kingdom of the Son of man." In neither of these, properly speaking, are we now. The Son of man shall do so and so, and "then shall the righteous," etc.*

{*This gospel is properly the Jewish gospel of Messiah (while consequently shewing the passing away of the present and introduction of a new order of things); saints are therefore called by the term "righteous" or "just." "Saints" more properly speaking, is a Gentile name, or at least either a Christian one, or applicable to the sanctified remnant of the last days, as separated out of the mass, though both terms are true of either class. It is a revelation to the then believing Jew, it being true still, that, in consequence of the rejection of Christ, and the purpose of God contained therein, the believer's portion would not be in the Son's kingdom upon earth, but in the Father's.}

57 These kingdoms are the full development of that which now rests in an anomalous and ambiguous state (glorious and blessed, indeed, but still ambiguous* as regards its manifested results), to wit, "the kingdom of God's dear Son," the kingdom of the Son of God as sitting upon the Father's throne. This is not the kingdom of the Son of man; it is not the kingdom of the Father, but the kingdom of the Son of God sitting on His Father's throne; the Lamb rejected, slain, sitting on the right hand of God, or in the midst of the throne. I believe this to be the great mystery of the present order of the kingdom, the promise to be, "To him that overcometh will I grant to sit down with me on my throne, even as I overcame, and am set down with my Father on his throne," where no saint ever sat, none but He whose right it is.

{*This I believe to be the real subject of the Revelation, and the first chapters to exhibit this [using language suited]; to clothe within itself, indeed, the glorious result seen through faith, but to be that by which we can understand, as regards the kingdom, the anomaly of present circumstances, intermediate between the rejection of the Son of man, and His manifestation in the irrefutable glory of His own kingdom, when the righteous also shall be in the Father's. Let us understand and be patient till He takes to Him His great power and reigns.}

58 This principle, or glorious truth, of the Son sitting on the Father's throne, as the present subject of faith, will be found to run through the whole of our Lord's language in John, and give the character of the whole present state of things. Hence the Spirit is said to be sent down from the Father, because it was to bring us, not only into fellowship with Jesus, but into the understanding of sonship with the Father, in whose house and kingdom the righteous were to dwell and shine forth. Now these parables in Matthew are just the shewing forth of the planting and results of this kingdom of heaven, in the sitting of Jesus on the throne of God in power unseen, and ministration of the Spirit according to the Father's will, and "a Lamb as it had been slain," yea, and in the midst of the throne, but in which He had not taken the earth as His actual portion.

There is another connection which will illustrate the language of these parables - I mean the development of the hope of Israel in Psalm 78, compared with the application of verse 2 with verse 35 of this chapter. There was no riddle simply in historical facts, but there was a most important lesson and mystery in the total failure of Israel; the Israel of God in the earth totally failing in the midst of all deliverances and blessings, and then set up in stability in David their king It was the kingdom of David connected with the Jew. But there were other riddles (Psalm 78: 1; Matt. 13: 35. See original) - the great riddle of the kingdom of heaven in its present dispensation - "things new" (besides David's reign of Christ over the Jews).

Our Lord (as the prophet of Israel, and the kingdom which now reached out to the world) takes two positions in these parables, or rather, string of prophecies, which are the two parts of prophecy filled up in Him in whom every office was fulfilled. The church in order required no prophecy,* nor Israel either. In disorder, the prophetic testimony had two offices: the testimony of that disorder, and the method of God's purposes as paramount to human disorder - judgment against the one, and the method of God's plan of grace, the purposes of God in their moral character and wisdom of counsel. Both are assumed or recognised by the Spirit, as exhibited by our Lord in this chapter. The first we have exhibited in the great prophetic mission of Isaiah (chap. 6), where the seeing the full revealed glory of Jehovah necessarily involves those not seeing that glory, now it was revealed, in the consequences of judicial blindness. This was fulfilled in our Lord. There was the full glory of Jehovah and the Spirit of revelation, and the word, therefore, of judicial blindness applied directly; and He speaks this to them in parables. A comparison of the language both of Ezekiel and Zechariah will much confirm this observation: "Then shalt thou know that the Lord of hosts hath sent me unto thee," Zech. 2: 11. "In that day shall thy mouth be opened to him that is escaped," Ezek. 24: 27. This prophetic character is attached to the parables in verse 13. The other prophetic character is opening out to the remnant, by these very riddles, the mysteries of the kingdom, understood when the Spirit has revealed Christ, according to the measure of that revelation, "Unto you it is given to know." This declared in Psalm 78 is adverted to in verse 35. Note here, the Lord acts on the measure of blindness, in judgment, as on the measure of light in giving more - a very awful consideration, yet sure.

{*By this is not meant prophecy in the sense of edification and comfort, of course.}

59 Thus we see the character of the whole chapter - to wit, Christ's prophetic testimony upon the rejection of His word by the Jews: the order of the divine kingdom during the absence of the Son of man consequent upon His rejection, and the assumption of His own throne, the ministration of power in the hands of the Son of man, with the closing scene of that order, the assumption of the righteous into the Father's kingdom in the brightness "of the sun" (i.e., Christ Himself); the purging of the Son of man's kingdom, the field in which the tares were; the declaration of the intrinsic excellence and value with the beauty of the kingdom [the gathering of the good first into vessels], and the judgment of the visible church, the net-full gathered out of the sea.

I would now follow, a little, the order of the parables or prophetic declarations themselves. The first, I have observed, is no similitude of the kingdom at all, but the sowing of the seed, by which its ministration was carried into effect: a general parable, the general instrument, and therefore stated previously to the judicial blindness of the Jews, and not made a similitude of the kingdom of heaven, but the word of the kingdom, the details of the operation or hindrance of which are most blessedly and beautifully marked. The following six parables are similitudes of the kingdom of heaven, but there is a marked distinction in them. The explanation of the first of the six and the last three of these parables are addressed to the disciples alone; the former three being addressed to them and the multitude at large. The first three contain the ostensible position and result of the kingdom in the world, of which men might be more or less cognizant, or which might be addressed to them. The latter three, and their explanation, are either the result in full development, the result in God's hands, or the intrinsic character and value of the kingdom work, as in the mind of the Spirit developing the mind of the Lord. This was addressed to the disciples especially. Farther, I would remark, as the first three are the kingdom as seen in the world, and the last three as known in the mind of God, so is the contrast between them more definite still. The first is the sowing abroad in the world, the last is the separative process of the actual net-full (the quantum gathered out of the sea) now dragged to shore. The two intermediate ones of the first three are, one, the external organisation by which the kingdom grows up into the world; the other, the diffusion of doctrine through the mass, which the Lord characterises as leaven, the import of which is given elsewhere. The two intermediate ones of the latter three are, the first, the value of the hidden treasure in the field, the real glory of the Church, as known by the mind and discovery of the Lord, though not now brought out, for which He was content to buy the field - to take the world in its present worthless condition. The application of this is most important. The second is the moral beauty of its grace in the eye of God, meeting the mind of the merchantman seeking goodly pearls, the estimate of the grace in the church by Christ, and the spirit of Christ. I believe, also, the first of the former two answers to, or is the contrast of, the first of the latter two, and the latter of the latter. The last parable manifestly discloses the judicial process on the body gathered to shore [by the separation of the good, and subsequent judgment], a question quite distinct from His judgment of the world.

60 I have now, I believe, distinctly traced the order and structure of the parables. An attempt at their interpretation remains. I shall only remark on those which are the likeness of the kingdom of heaven, and only by way of heads. Of the first, we have our Lord's own interpretation, in which I have only to direct the attention to the simple force of the terms upon which the Spirit of God must throw His light for our understanding "this word of the kingdom." We have seen, generally, that the first three are the position or character of the kingdom in the world. So we have here, "the field is the world," and nothing else; nor does the judicial process refer to the judgment of even the nominal church, that is subsequently in the last parable. Christ sowed the good seed of the kingdom in the world; and the devil, with craft, sowed tares there amongst it, while men slept, "perverse men" "ordained to this condemnation." The power of extermination was not given (to wit, out of the world) to the church, the servants of the householder: they must "both grow together until the harvest." It was no service to Christ, then, to kill a heretic; the rude hand of a servant might destroy a saint, in attempting the purity of the crop, by that which was reserved for other hands. The ripening of both was the present process, ripened together in the world. The church would never become a system to purify or set right the world. The providential power of God in the ministration of the Son by His angels,* would clear out of His kingdom in bundles, into the field, in the world, the tares to be burned; and thereupon the righteous would shine forth as the sun, not in the kingdom of the Son, not in the kingdom of the Son of man, but in the kingdom of the Father. In a word, we have the clearing of the world, the field, by providential interposition, by a judicial process in the hands of the Son of man, sending His angels. The righteous of the kingdom, i.e., those who had been righteous while the world was evil, shall be as the sun. We know who "the Sun of righteousness" is, and "when he shall appear we shall be like him, for we shall see him as he is"; but it is in the kingdom of their Father. What followed in the kingdom of the Son of man we know not hence, only that He gathered all that offend out of it, and that the earthly "kingdom of our Lord and his Christ was come"; but this was not the subject of a similitude of the kingdom of heaven. This mixed and ambiguous system was closed, or rather accomplished, in the separation of the Father's kingdom of glory (the righteous, as the Sun of righteousness, being together in it, to the praise of the glory of His grace by what is past, and of His glory then: compare Eph. 1: 6-12) and the kingdom of the Son of man now purged judicially, the earthly kingdom being now brought in, of which we know, from other sources, the Jews to be the imperial power in Christ. The second parable I have already spoken of as the external organization in the world, of the power and influence of the kingdom according to the hierarchical form it took in man's hand. The attentive reader of Scripture must be most familiar with the symbol of a tree as denoting external protective power and eminence, as in Nebuchadnezzar, Pharaoh, and many others, making the analogy most definite. This, then, was the worldly power of the system. Now when the kingdom of the Son of man comes in, there may be something analogous, though not tantamount to this; but such** a system must be a system of sovereign righteousness, forbidden by the previous parable to the church, or it will be an association or system of evil. The third is the spreading of nominal doctrine to whatever measured extent God had assigned or appointed. So also in another system this might have another character, but it cannot be recognised in grace properly here, for the whole is leavened, a thing again expressly negatived, as a fact in grace, in the first parable. The explanation to the disciples of the first we have spoken of as fully as our limits allow us here. Of the fourth, it is evidently the purchase by Christ of the world, for the sake of the treasure, the church, the treasure of God hidden in it to be brought out in due time. The fifth is the positive discriminated beauty and excellency of the church as ordained and set by God, and which the Spirit of Christ, the anointed One, recognises and sees in its beauty, so as to "love the church and give himself for it," as seen in the mind of God's love. In proportion as we have the mind of Christ, we shall of course enter into the mind of Him who is the head of the kingdom, whose Spirit is thus described, fulfilled in Him perfectly. In the last, we have evidence of the result, that the nominal church shall not gather in the world. There were many fishes in the sea, the mass of the unheeded world pursuing their own ways, not drawn into the net; but the net was filled, and there was gathered of every*** kind out of the sea, and there was also of bad and good. "The fulness of the Gentiles was come in," and being full it was drawn to shore; and the judgment of the church commenced [by the separation of the good], and the bad are cast away. The details of these parables I do not enter into further here.

{*Formally, that is, in the actual assumption of acquired power as man, I believe the angels became the servants of the Son of man when He had overcome Satan - as ministers of the Jewish position of which He had become the redeeming Head - as the agents of God's providential power in the world, which was now shewn to be in His hand, because He had vanquished (in obedience and faithfulness) the prince of it. We read, accordingly, in Matthew, this gospel of dispensation, "Then the devil leaveth him, and behold angels came and ministered unto him." So we find in that marvellous passage in Luke 22, "And there appeared unto him an angel from heaven, strengthening him."

{**The power over evil in the world being forbidden to the church, its having power in the world necessarily involves it in the recognition or allowance of evil.}

{***"To take out of them (the Gentiles) a people for his name," Acts 15: 14.}

63 I state synoptically what has been followed out as the subject arose. The kingdom of heaven we have as a state of things during the period when the Son is sitting on the Father's throne. During this period the children are in the Son's, but heirs of the Father's kingdom - a period during which the world is not ordered according to the righteous judicial power of the Son of man's kingdom - the interval between the rejection of the Son of man upon earth and His reigning upon earth, in which the saints are sustained by the Spirit, in the midst of the world, by the Spirit sent of the Son by the Father, the witness of His exaltation there. Of this state of things, this chapter is the full prophetic announcement. The external character which it assumes in the world being depicted in the first three; the real blessing and value and the judgment of its results, its internal character in God's sight, in the last three of the six parables. It closes in the setting up of the Son of man's kingdom upon earth, and the assumption of the righteous, during its continuance, to the Father's kingdom in the heavenlies. The first parable is the word of the kingdom. The expositions and internal view of the church or kingdom are given to the disciples; the judicial blindness of the Jews is declared, and the special privilege of the saints; and the parables are spoken distinctively as the "utterance of things hidden from the world," which the Spirit reveals to those "who have ears to hear."

The Melchisedec Priesthood of Christ

J. N. Darby.

<02005E> 64

The blessing of Abram, by Melchisedec, runs thus - "Blessed be Abram of the Most High God, possessor of heaven and earth, and blessed be the Most High God, which hath delivered thine enemies into thine hand.

It is familiar to every reader, that the apostle uses Melchisedec as the type of Christ, according to the word of the oath: "Thou art a priest for ever after the order of Melchisedec."

We would say a few words on this Melchisedec priesthood of Christ, its extent and blessing. And first, it is not that which Christ the Lord now exercises. Not that He is not a priest after that order - we know fully that He is, by the epistle to the Hebrews, and from Psalm 110, and that He is not of any other. But the exercise of His priesthood is according to the typical character of Aaron's on the day of atonement, as the same epistle shews. The whole of the present order of things answers to the day of atonement - is typified by it. The High Priest is gone within the veil, with the blood of the sacrifice - even of Himself - His own blood. So there, as yet, He is, whom the heavens must receive till the time of the restoration of all things, which God hath promised by the mouth of all His holy prophets since the world began. This, then, is the time during which the Lord, though a priest after the order of Melchisedec, after the power of an endless life, made with an oath for ever (eis to dienekes*), in perpetuity, a continuous, not a successional priesthood; yet exercises it practically for us according to the type, though not according to the order of Aaron, as within the veil, on the great day of atonement.

{*See note to Hebrews 5: 6 in New Translation of New Testament.}

Accordingly the apostle, after declaring the order of His priesthood, enters upon and dwells exclusively in detail upon the Aaronic priesthood, as characteristic of that which the Lord Christ now exercises. He shews that He exercises it, anti-typically, within the veil, the priesthood being, in its exercise, now one entirely of a heavenly character. He is gone within, not the typical veil, but into heaven itself, now to appear in the presence of God for us. The blood is not of bulls and goats, with which the patterns of things in the heavens were purified, but His own blood - those better sacrifices by which the heavenly things themselves could be purified. The very glory with which Jesus is said to be crowned is spoken of in the words in which the consecration garments of Aaron, and his sons after him, are described in Exodus. (Compare Heb. 2: 7 and Ex. 28: 2, in LXX, where the words are literally "for honour and glory.") The whole of chapters 8 and 9 shew the present exercise of the Lord Christ's priesthood to be after the Aaronical pattern, though He be in no sort after the Aaronical order. It is the very reasoning and subject of the epistle; and in chapter 9 the analogy is entered into in detail, so as to enable us to apply the details of the priestly services of the Levitical order to our present condition; as, however imperfectly, is commonly known in the Christian church.

65 It is manifest, then, that the type of Melchisedec here presented to us, as indicative of the priesthood of Christ, in its exercise leads us to further results and wider exhibition than that in which He now so graciously, and blessedly for us, secures the life, and blessing, and salvation of His people in heavenly places; Himself far above all heavens, at the right hand of the Majesty on high, having by Himself purged our sins. The priesthood of Christ is clearly after the order of Melchisedec, and solely so; its exercise now is as clearly after the type of the order of Aaron solely; and that as exhibited on the great day of atonement within the veil. Not but that there is a great deal revealed now as to Aaronic types, which could not be seen in the type itself, which was a shadow, not the very image, the veil is now rent behind Him, and we are enabled to follow Him within, and see where He is set down, to our comfort and everlasting joy. But there is a glory besides, not yet fulfilled; a glory of its own character, a glory properly Christ's, and taught us in this type of Melchisedec, the exercise of which we find yet to come; and all that develops Christ's glory is precious to the saints. It is the Lord's glory, the glory of the Son of the Father, His own glory, too, as well as the Lord's glory. On this I would speak a little.

The priesthood of Melchisedec is, then, that royal dominion of priesthood in which, as representing the Most High God, and speaking also for man to Him in returns of praise, Christ blesses from Him (as now in His possession) heaven and the uttermost parts of the earth, through and in the seed of God. We find even in the case of Nebuchadnezzar (the first great type of earthly and Gentile dominion but opening out its corruption), his greatness reached unto heaven, and his dominion to the end of the earth; and this is put in such a strong light, that, as far as earth goes, the Adamic dominion is (Daniel 2: 38) in a remarkable manner attributed to him. He may have been guilty, and the first exhibition of Gentile apostate dominion; still this characteristic of universal dominion is attached to him. He was the man (in whatever pride of character he filled it) set in power. The mystery of his non-acknowledgment of God in it was to be brought out in him; and the seven times of a beast's heart in this selfish and proud dominion. It was the man of the earth, not the Lord from heaven acting as man in the power of righteousness; the king of Babylon, not the Son of David, not the Lord from heaven ruling in Jerusalem as witnessing the true God. But it was a dominion given, and typically exhibiting this dominion over the earth, though to illustrate its abuse in man's hand (hence the seed of God, even brought into captivity, not blessed as in power or deliverers); a dominion given in connection with that age (aion), in which administrative power was put into the hand of man, in the commission to kill whoever killed, which was given to Noah. The other characteristic of the evil and apostasy of it was the setting up a false god - an image. But the result was that God was owned by the king "the Most High God": God is acknowledged in this character. The seven times' punishment comes, till he knows that the Most High ruleth in the kingdom of men, and giveth it to whomsoever He will. Thus much for all short of dominion in heaven (though his greatness reaches to that), all earthly dominion.

66 But there is another portion of the divine inheritance corrupted and debased, the scene of power, however, and blessing. His greatness reached to the heavens; but what do the revelations of God shew us to be in the heavenlies?" The saints of the Most High (that is, of the heavenlies - Heb. elionin)* shall take the kingdom." But we find that we are wrestling with principalities and powers, with spiritual wickedness in the heavenlies (Eph. 6: 12); that is, power apostate from God, holding the earth; exceeding great power, and spiritual wickedness, principalities and powers, holding the heavenlies: the earth, and the heavenlies alike, possessed by evil in present power. We find the saints of the heavenlies (Daniel 7: 18) taking the kingdom, and the people of the saints of the high places or heavenlies given the kingdom, and dominion, and greatness of the kingdom under the whole heaven (v. 27). In this it is that God has His title, as may be seen in Daniel, of Most High (the second word Most High in verse 25 being different in the original from the first given above), that Most High whom Nebuchadnezzar was obliged and made willing to acknowledge. Thus the earthlies and heavenlies will, as regards government in association with God, be set in blessing under the name of the Most High.

{*The Chaldee plural of Elion.}

67 But we have more definite statements on the subject. In the day of the full glory of the Lamb, there shall be one Lord, and His name One; the God of the whole earth shall He be called. In that day shall Jerusalem be called the throne of the Lord, and all the nations shall be gathered to it. And the Son of man appearing in His glory, King of the Jews, even Jesus of Nazareth, shall be on the throne, and not on the cross; and not in Hebrew, nor in Greek and Latin only; but in every language of power which despised Him, shall men join in owning the inscription of the Lord of glory, even Jesus of Nazareth, "This is the King of the Jews," when the earthly kingdom of our Lord and of His Christ is come. This is not, indeed, the limit of His glory, though it be much to have destroyed them that destroyed the earth, and fill it with blessing, the mountain of the Lord's house being established in the top of the mountains, with especial blessing to the seed of God, under His righteous reign. All power is given to Him in heaven; and thus we find the blessing identified with the Person and heavenly presence of Jesus. Accordingly we find in the promise, the purpose of His will in the Ephesians, that in the dispensation of the fulness of times, "He should gather together in one all things in Christ; both which are in heaven and which are upon the earth." Now the mystery which belongs to us is not merely that we should have the sure mercies of David by virtue of His resurrection. This will be made sure to the Jews (Acts 13: 32-34), in the day when He shall see them, even the believing remnant, and He shall sit upon the throne of David His father, and reign over the house of Jacob for ever, all nations serving Him, and the nation and kingdom which will not serve Jerusalem shall perish, yea, those nations shall be utterly wasted. But Jerusalem shall be called the city of the Lord; the Zion of the Holy One of Israel shall be an eternal excellency; its sun no more go down, but the Gentiles come to the brightness of its rising. This will be the portion of the despised ones, in all whose affliction He has been afflicted, over whose apostasy and rejection of Himself He could but weep. Those tears are not shed in vain, but mark a reaping in joy, when the joy shall be as the joy in harvest and as men rejoice when they divide the spoil.

68 But we have a yet better portion, not blessings, great as they are, secured in His resurrection, but to be raised together with Him, and to sit with Him in heavenly places. "He hath blessed us in heavenly places"; and the very purpose of that epistle to the Ephesians is to shew that, made sons with Him, we are to be with Him in heavenly places, the body of Him, the Head to the Church over all things. We have not merely the fruits, but the working towards ourselves of that exceeding great power, which was wrought in Him, when "God raised him from the dead, and set him at his own right hand in the heavenly places." (See Eph. 1: 19; Eph. 2: 7.) But we look at this only in government now in connection with the throne of Melchisedec.

Thus when He gathers together in one all things in Christ we find, under the blessing of His throne, the Jews in the earthlies the centre of blessing, and all nations blessed in them through Him (see Acts 3: 25), and the saints in the heavenlies, sitting there as raised with Christ, and having overcome through grace, sitting down in His throne, as He overcame and sat down in His Father's throne; and thus witnesses together of the universal dominion of Him, to whom all power is given in heaven and on earth, at once Son of God and Son of man; Lord over all, as well as God over all, blessed for evermore. But there is another character (for what of blessing does He not fill?) which we find the Lord here shewing forth. He is a Priest upon His throne (Zech. 6); and here we have the real full exercise of the Melchisedec priesthood. And now see how all the things referred to are brought together in it. We speak of Christ as Priest after the order of Melchisedec, in the day of His power on His throne. He had sat on His Father's till His foes were made His footstool, but now - gathering all things in heaven and on earth into one - He sits on His own throne.

That dreadful evil had come in, that Satan, sitting in heavenly places, had made the poor inhabitants of earth worship demons, gods many and lords many. And earthly power was associated with false worship and apostasy, as we see typified in the great image set up by Nebuchadnezzar, in the plain of Dura, in the province of Babylon. Hence misery, also persecution and degradation of the children of God. The corrupter and murderer being in heavenly places, corruption was the portion of his subjects, death of those who were not so exempt. Now that which was specifically opposed to this was this title of the Most High God; so Nebuchadnezzar is bound down to confess the Most High God. And this name we find in the passage we are considering: "Blessed be Abram of the Most High God." Now this remarkably concurs with what we find connected with the call of Abram: "Your fathers," says Joshua (chap. 24), "served other gods beyond the flood." The call of Abraham, therefore, was not the judgment upon unrighteousness against God alone known and owned, but the call and witness of the Most High God. When the perverseness of man made gods many, and lords many, He was then the Most High God. We have seen, further, the heavenlies and the earthlies are united in one, in Christ; whose is all power in heaven and earth; and here, accordingly, Abraham is blessed of the Most High God, Possessor of heaven and earth; and as the title of the Most High God is given here, and witnessed in the priesthood of Melchisedec, who was priest of the Most High God, so also shall the blessing run in this full and unhindered channel, Possessor of heaven and earth. O what blessing in that day when there shall not be principalities and powers in heavenly places to taint the very source of blessing in powers above: no scene of deceived corruption below to make evil what God had made good; nor spirit of rebellion to bring the curse of opposition to God, the God of blessing, upon the wearied corrupters of their own mercy; but one whose it is, Possessor of heaven and earth, when the Lord shall hear the heavens, and the heavens shall hear the earth standing in the priesthood, and the earth shall hear the corn, and the wine, and the oil; and the corn and the oil shall hear Jezreel. O what blessing when the Most High takes (ever His in title) possession of heaven and earth, and our High Priest is His High Priest.

69 Thus we have total exclusion of all other gods but one, the only One; the world or heaven above knowing none but One; no creature above or on the earth taken to be a god but the Most High God, known as the Possessor of heaven and earth. What rest in that! what rest and security! while Satan has the power, while those hold the possession subject to his power, sorrow, discord, and death are the sad and unwelcome companions of man's voyage; he is seduced to every folly, he is but as the convict in the ship - its guidance and its power are in other hands. Now the Most High is Possessor, and where shall be the tempter then? Not in heaven: the Most High possesses that; not on earth: the Most High reaches in His possession to that; and the very ends of the earth shall feel the blessing of His pervading comprehensive blessedness. But this Melchisedec, though priest of the Most High God, had other characters. He was King of righteousness (comp. Isaiah 32); for where righteousness is, there is blessing. He was king of Salem, which is king of Peace; for the fruit of righteousness is peace; the effect of righteousness, quietness and assurance for ever. The Melchisedec priesthood is the security of the blessings of these from the Most High God; the union of heaven and earth under Him, and the mutual blessing of both known in Him, and the common recognition of the Most High God, possessor of heaven and earth.

70 But we have also to look at the object of this blessing - Abram. Now, naturally, Abram is the father of the natural seed - "I know that ye are Abraham's seed," saith the Lord to the Jews. Here then he stood the father of Israel (and in them of the blessing of many nations), blessed from the fulness of the Most High God, by the King of Peace and of righteousness; the representative of the natural seed of Israel, blessed from on high, in the earthlies, with all the fulness of blessings from God Most High, possessor, etc. But Abraham stood, however, as we know, also as representative of the seed which inherit the heavenlies - Christ and ourselves. "If ye are Christ's, ye are Abraham's seed, and heirs according to the promise"; "and they that are of faith are blessed with faithful Abraham." And thus (though by subsequent development, for it was hidden as yet) he stood as the representative of the heavenly seed also, and the blessing of the Most High found its actual scope, as He was possessor of the heavens, those who were in Jesus, having their place there, as well as of the earth, all being gathered together in one in Him. Thus, in the title of God - in the priest himself - in the object of the blessing, we find the great character of universality according to the mystery of His will (His good pleasure which He hath purposed in Himself), "that in the dispensation of the fulness of times, He should gather together in one, all things in Christ": the Jews, being the objects and channels of earthly blessing; and we, sitting in heavenly blessings, priests with Him, ministers of all blessings, and kings withal.

71 In the character of the priesthood, as exercised in the passage before us, we see the plain distinction from the Aaronical priesthood. That priesthood was a priesthood of intercession - "He ever liveth to make intercession for us," the saints of God, in our weakness: here is the constant object of His sure and never-failing care and intercession. He has appeared in the presence of God for us; and, I will add, the people of God (I mean the Jews), though under the cloud of His rejection, still waiting till the great High Priest shall come forth, the witness of the acceptance of the blood of the atonement, carried within the veil; and remaining a people blinded indeed, but sustained outwardly as the people of God, by virtue of that service of intercession, till He shall come forth and bless them in the name of the Lord. We know that He has sat down on the right hand of the Majesty on high; we can see through the rent veil into the holiest of all, and see our Jesus there; and still, though longing and waiting for the time of His appearing, are content, because we know that Jesus is glorified, and His glory sure, waiting only till His enemies be made His footstool, and that the long-suffering of God is salvation, that He delays because He is yet waiting to be gracious and calling sinners, and that He will surely come - He will not tarry.

But the priestly act of Melchisedec was blessing, not intercession; blessing from the Most High God. Here, then, is the exercise of the priesthood in its Melchisedec character - the King of righteousness and peace blessing the seed of God's acceptance, a blessed refreshing thought; evil removed, and blessing flowing out through the great High Priest, the Priest of the Most High God, Possessor of heaven and earth, unhindered. How do our hearts long for that day, the coming forth of Him our souls long for yet know, the universal blessing from the Most High God of heaven and earth. What a word shall be pronounced in that day! how shall heaven and earth ring with the welcome witness of the blessing of the heavenly; the earthly seed be unfettered in its praise; the bondage of corruption gone from the creature, whose rejoicing, though God was ever good and shewed His goodness in it, was restrained till the heirs of the inheritance of God, joint-heirs with Jesus, were manifested to be sons of God. For, lest a cloud should rest on the brow of the heirs of God's inheritance - the church of the firstborn, the creation in bondage through them must wait for their manifestation for its happiness - must be dependent on their deliverance for its joy, as suffering through their fault. For neither is the blessing of Abraham thus widely spread, the only thing; but honour redounds and praise on high: "Blessed be the Most High God, who hath delivered thine enemies into thine hand." This blessing is after the full destruction of the enemies of the people of God, after the victory over the gathered kings and great ones of the earth, "the hosts of the high ones also [that are] on high, and the kings of the earth upon the earth"; for there is one Most High, who is possessor of both, and one King Melchisedec, King of Salem, where praise waits for the God of all the earth. Thus is the echo above and below in that centre of both - one in Him; one with the Father, the Most High God; and who Himself took on Him Abraham's seed, now come forth in His kingly glory to bless us from God Most High, and God from us - the Man of blessing, the Blessing Man, the Lord Most High.

72 But we remark in interpretation most definitely, in connection with all we have said, that it is blessing and refreshment after, and consequent upon, the destruction of all the enemies of those who are represented by Abraham, bringing down and destroying those who destroy the earth by the Lord's power, Himself the servant to refresh. All victory is but in some sort weariness, for victory, if a time of joy, is a time of weariness: if we had none to meet after it, it would be the sorrowful consciousness of destruction, needed, perhaps, for deliverance, but destruction still, God's strange work. But it is not so with the delivered there, nor with us, but in every place where the grounded staff shall pass, which the Lord shall lay upon him, it shall be with tabrets and harps, joy of deliverance. And who shall be there to refresh? Even that One who cometh forth to bless. He brings forth bread and wine, the bread of Salem where the King dwelt, but now the servant of the victors, to give the joy of deliverance, and the refreshing of love; the wine of the kingdom drunk new, great deliverance to their parched lips, that they may open in refreshment, and praise, and speak, and think of Him, how great soever, who brought it forth, their Melchisedec making them to sit down to meat, and as he that taketh the yoke from off the neck; the servant of that blessing always, though beyond controversy the less is blessed of the greater.

73 Thus then we have in this little sentence the accomplished character of the Most High God, over, and as to, all things in heaven and earth, the one true God, known in blessing, universal blessing, and the unity of all things in Christ; the centre of all this blessing, the benediction priesthood of Melchisedec, the blessing by Him of the redeemed of God. This consequent upon the victory of these, over all their confederate enemies, and the deliverance of every captive; and they all made partakers of the food and wine of the kingdom, brought forth for their joy, and His own rest and delight, by the King of Salem, of righteousness and peace, ministering blessing from the Most High to them, offering it up for them to the Most High. The victory over, the refreshment, as the joy of it from the blessed source, the blessing from His own mouth, the blessing from the Most High, possessor of heaven and earth, proved so in His redeemed, to whom He gives the joy and inheritance, the habitation of both.

May the blessing of Melchisedec, of Christ, the Lord, the King, dwell on our spirits; may we see it in spirit, and may it, in type, be our joyful portion now that He is the servant of intercession for us. He is Head, the witness, and the leader of all our praise, in the ages of the fulness of blessing (even when God shall be all in all), as now in the poor congregation of His saints. How imperfectly all the joy of this could be declared, our own enjoyment of it must most surely tell. May the Spirit of our God teach a more skilful tune to those who may take the lesson into their hands, because the chord struck unskilfully has awakened the thoughts of praise in their hearts; and after all, our dying notes here are but poor witnesses to that new song which we shall sing in abiding notes of praise. And may the sweetness of the instrument itself strike some heart as yet untuned. To hear or know how sweet is the melody of heaven, of Jesus' praise, they and we have yet to learn, in the hope and glory of the blessing which rests not only on His head, but is in His heart toward the redeemed of God in full creation, for we are called to inherit a blessing. We have a better portion than reigning - our calling to be with Him: still His reign will be the source of sweet and rich blessings to a delivered earth; Rev. 11: 15.

A letter addressed to -, Parsonstown,

in reply to a tract entitled, "Three Considerations; proving unscriptural the supposition of the personal reign of Christ on earth during the millennium."

J. N. Darby.

<02006E> 74 {Dublin, 1835.}

Dear brother in the Lord,

I have received the little tract you sent me; many occupations have delayed me, but I reply to it at length.

To one well acquainted with the gathering together in one all things "both which are in heaven, and which are on earth," in Christ, this short paper will not present any difficulty. Indeed, it proves little more than most tracts or books written by others with the same view; and that is, the unacquaintedness of the writer with the subject; but as many scriptures are referred to, it may be well, as regards those who are not so acquainted, to refer to them. As to the zeal for the offices of Christ, I have only to say, that acknowledging and blessing Him for all His offices, we simply seek to see what Scripture teaches us of the exercise of them, and we think from Scripture that our brethren have made mistakes concerning them.

The first two propositions - though the first might mislead - I should have no difficulty in admitting: so little is the writer aware of the point between us. The third is direct mis-statement of the fact as to Scripture, which we shall see at once when we examine the texts.

Christ, we own, is King. We own Him as our Priest; but the place of the exercise of His priesthood is in the presence of God in heaven; so that, while the Jewish system was permitted to continue, He could not be a priest there. "If he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law." Did Paul deny the priesthood of Christ in saying this? He was proving it, and shewing the place and manner of its exercise. Again, Christ, the anointed Man, is King; but the world and the Jews are the kingdom given to Him. But while we admit His title from the beginning, He was born King of the Jews, and to Him were the Gentiles to come. We read, at a given time, "the kingdoms of this world are become the kingdoms of our Lord, and of His Christ." Mr. Stronach surely will not say that this time is come yet. If any enquirer will turn to Daniel 7, he will see "one like the Son of man" brought before the "Ancient of days," and a kingdom "given to him": the Ancient of days having judged and consumed the beast. We-believe, when the Son of man takes the kingdom, He will suffer no evil at all; that until He does so, He works by His Spirit in the hearts of His people, teaching and strengthening them to shew the life and patience of Christ in the midst of the evil, and forming them for a better and a happier world: as to this world, they are in the kingdom and patience, not the kingdom and power, of Jesus Christ. A time is coming when they will have to say, "We give thee thanks, O Lord God Almighty, because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come," Rev. 11: 17. Does any one suppose that God then first had great power? The mention of it shews the folly of such a thought; but He took it, and reigned, and wrath came. He had, for a long time, held His peace; now He arose. Christ is Lord, Head, Bridegroom of the church; but the scripture speaks of Him as King of the world (as before, and also in futurity, of the Jewish nation). As God, every real Christian owns Him, as Jehovah, King of eternity. But the writer must know that this is not the question, but of office, of a kingdom taken as Son of man - a given kingdom, a kingdom to be delivered up.

75 And now as to the texts, Psalm 2: 1-7, it is said, has received its accomplishment. Acts 4: 25-28; Acts 13: 32, 33. As to the former passage, the Psalm is quoted for nothing but the raging of the kings and rulers against Christ; as to the latter, simply that the promise made to the fathers was fulfilled in raising up Jesus,* to which he applies the passage in the Psalm, "Thou art my Son, this day have I begotten thee." The setting Him King in Zion is, in neither case, at all referred to. Does Mr. S. mean to say that the quotation of one part of a passage proves the accomplishment of the whole? If so, he must say, that the "uttermost parts of the earth" are now the possession of Christ, that He has broken them "with a rod of iron, and dashed them in pieces like a potter's vessel." He knows that this is not the case. If he says, He has it in title and He will yet accomplish it, I answer, precisely so; and when He is King in Zion, He will then by His power take possession of all the earth, and break down, even as with a rod of iron, all the power and wickedness that is opposed to Him. This reference, therefore, proves nothing to the purpose.

{*Raising up, however, does not apply to the resurrection, but to raising Him up as a deliverer. What follows in the passage goes on to speak of the resurrection.}

76 The next is Acts 2: 30-36. In this, again, there is not one word about Christ's being made King; so that the writer is obliged to add to, or rather change, the passage to make it answer. The point proved is first the resurrection;* secondly, the exaltation of Christ to the right hand of God, and the house of Israel were to know that He was made Lord and Christ. The question of the kingdom, though this proved His title, was left in total abeyance. As to Israel's being typical of the Israel of God (though I think it no type, and a very imperfect analogy, and do not believe the Israel of God to mean the church, but the believing portion among Israel in the days of the Apostle), it is sufficient to say, that there is not a word in one of the passages about the kingship of Christ over the church at all.

{*See preceding note.}

Matthew 28: 18. The only answer is, nobody (i.e. no believer) can question it. The only question is, is He exercising it in every way? Clearly not: for example, judgment. This, we know, is reserved to an appointed day, yet it is the very witness of Christ's power; so, that though He has confessedly "all power," the manifestation of it is not yet made in every way. "The apostle Paul," we are told, "declares, that Jesus is crowned king"; where? Hebrews 2:9 - not a word about it. It so happens that the words here, "glory" and "honour," are the words used in the Septuagint about the garments of priesthood; at any rate, there is nothing about being king. In Ephesians 1: 20-23, nothing still about king; and further, it shews the mistake of the writer as to the position in which Christ is here shewn to stand. He is Head, the church is His body - Head thus to the church, not over it, but over all things. It describes here, not His lordship over, but His union with, the church, and over all things with it, as His body. That Christ died, and rose, and revived, that He might be the Lord of the dead and living, is quite true; but what about His being King, or how King of the dead? He will shew Himself their Lord in calling them before Him, raising them; but while the resurrection shewed Him Lord of the dead and living, it has surely nothing to do with the present character of the exercise of the power to which He is entitled. As we have said, this will be shewn as to the dead in resurrection; but this is not shewn yet, though we know He has it, nor in the same manner His just royal power; 1 Corinthians 15: 25. That Christ, as sitting upon the Father's throne, exercises all power, no one denies; but the exercise of His dominion as Son of man in given title over the world, is the very thing here proved - this must be subjected also. These are all the passages quoted.

77 The conclusion is in no way the scriptural mind of God. Who told the writer that there would be succeeding ages of this world's history? We have not so learned to say, "Come, Lord Jesus; come quickly!" "Our Lord shall exercise undisputedly." This is exactly what He does not do now in the church; for we wrestle with principalities and powers, "against the rulers of the darkness of this world, against spiritual wickedness in high places," Eph. 6: 12. If the exercise be far more extensive than at present, it is clear, in some sort, there is a power which He has not taken. This is the thing we assert from Scripture: the question is, what is the manner of it? The writer, if he says anything, must say, Christ can exercise His power in no other way than He does now. We think He can, and we think the Scriptures say He will; for example, "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel," Psalm 2: 9. We do not think that this is the gentle influence of His Spirit in the hearts of His people, by which, according to the notion of the writer, He is King in Zion. These nations are not Zion at all, and the exercise of the power is quite a different thing yet to come. When Mr. S. says, "Christ will still continue seated where He now is" - if he mean that the Man, Christ Jesus, shall never leave His place in heaven, it is clean contrary to Scripture, and a denial of the faith; for we read, "This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven," Acts 1: 11. And again, "Times of refreshing shall come from the presence of the Lord; and he shall send Jesus . . . whom the heavens must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began," Acts 3: 19-21. When the times of refreshing come, then Jesus is sent, the heavens receiving Him till then. Not so those who deny His return, and look for the times of refreshing to come, without Jesus being sent at all. This, though the universal testimony of Scripture by all the holy prophets, the unbelieving church now rejects and denies. We believe that the heavens will receive Him till a time, which time is a time of refreshing - not the final judgment of the dead and sending them to the lake of eternal fire.

78 With the second head, I have only to say, I entirely agree. On the proofs of it, I remark the times of refreshing which were to come (Acts 3: 21) on the repentance of the Jews, clearly are not the judgment of the dead, which yet, Mr. S. acknowledges, comes on the entire close of the dispensation, "when we all . . . are come." And, further, the mediatorship of blessing does not cease when the mediatorship of intercession does. Aaron, in the holy place, is the type of one - Melchisedec, coming forth to bless Abraham, of the other.

Now, as to the quotations under the third head, that the resurrection of all the dead is invariably represented in Scripture as taking place at the same time, I have only to say, it is an entire mis-statement; John 5: 28, 29. Here I see, on the contrary, there is a resurrection to life spoken of, and a resurrection to judgment, shewing they are distinct things; if the word "hour" be spoken of, reference to verse 25 will shew that the same word can be applied to the time of Christ's work in the flesh, and also, the time of His work when exalted, which last part has already lasted eighteen hundred years. This text proves, not that there is one resurrection, but two - a resurrection to life and a resurrection to judgment.

In Daniel 12: 2, it is written, "Many of them that sleep in the dust of the earth shall awake." This is a strange text to prove that all rise at once. But I do not believe that it applies to the literal resurrection of the dead at all, but to the gathering of the scattered Jews from their hiding places, some of whom will, after all, be unbelieving: at any rate, there is no word of all being raised.

Acts 24: 15. That there will be a resurrection both of the just and the unjust, all admit; the question is, will they take place together? Of this the passage says nothing. John 6 and 1 Corinthians 15 speak solely of the resurrection of the righteous, and prove, of course, nothing of the simultaneous resurrection spoken of the wicked: they rather shew, that the resurrection of the godly, believers, is a distinctive privilege. If the verses (John 6: 39, 40, 44,54) be referred to, it will be plainly seen to be the believer's privilege: how so, if it be a common resurrection of all? It is clear, however, that none but believers are spoken of, and that it is their privilege as such. If the verses of 1 Corinthians 15: 51-54 be read, or indeed the whole passage, it will be plain that none but blessed saints are spoken of at all, as is distinctly expressed in verse 23, "Christ the first fruits; afterwards they that are Christ's at his coming; then cometh the end." Surely this does not represent all rising at the same time. As to Rev. 20: 11 to end, I do not see how those of whom we have previously read - "they lived and reigned" - could be called the dead, specially when it is said, "The rest of the dead lived not again until the thousand years were finished."

79 The passage in 1 Corinthians 15: 23, 24, is very plain. There are three steps: first, Christ; then (with a lapse of, we know, at least eighteen hundred years) "they that are Christ's at his coming"; then (with - how long interval is not said more than before, from other places we read of - one thousand years and a little space more) cometh the end. So that there is Christ; and then Christ appearing, and they that are Christ's raised; then the end, and the kingdom delivered up. This is very simple and clear.

Matthew 25: 31 to the end. How is this shewn to apply to resurrection at all? I do not see that it does. Where is anything spoken of resurrection in it? The chapters seem to run in this order: chapter 24 commences with the judgment on Jerusalem and the Jewish people; then at the end, the disciples or church looked at immediately, their actual calling in particular responsibility to meet the Bridegroom, and the actual gifts - a solemn truth, for which they were responsible in the use, 'occupying till he come'; then the Gentiles (all the nations) called before Him for the manner in which they had received the messengers of His mercy. This, so far from being a general judgment of the dead, takes in no Jews at all, but is contrasted with them - does not include the previous judgment of the church - does not include any dying before Christ came (for the terms of the judgment preclude this), nor any to whom the message of truth did not come - in a word, very, very far the greatest portion of the subjects of a general judgment. It is, in a word, the judgment of all the Gentiles in that day, as He had before judged Jerusalem and the Jews. It may involve many principles, as the whole passage does, but this is its simple statement; nor is there a word about resurrection in the whole passage, but of judgment on all the Gentiles, when the Son of man sits upon the throne of His glory.

80 Philippians 3: 20, 21. It is hard to see how a sensible person could quote this and similar passages to prove such a proposition. Are the wicked "looking for the Saviour, the Lord Jesus Christ, who shall change our vile body, and fashion it like unto his glorious body"? Or, is their "conversion in heaven"? It is the contrast of this hope, as belonging only to the heavenly-minded. The whole chapter treats of a resurrection, or emphatically, "The Resurrection," as the special and blessed hope of those who, by the power of Christ, are conformed to His death. How could the wicked be said to "attain to the resurrection"? This point is distinctly proved from Luke 20: 35: "They which shall be accounted worthy to obtain that world, and the resurrection from the dead, are the children of God, being the children of the resurrection." Thus there is, declaredly, a resurrection, which the children of God, as such, are alone accounted worthy to obtain, and on the obtaining of which they are equal to the angels.

Colossians 3: 4. "When Christ, who is our life, shall appear, then shall ye also appear with him in glory." What this has to do with the wicked being raised, too, with the saints, is beyond me.

1 John 3: 2. "Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him; for we shall see him as he is." What has this to do with any but saints like Him at His appearing? What is there of the wicked being in the resurrection with the saints? They seem to treat continually of a blessing confined to the righteous, to those who suffer with Christ. These are the only passages quoted directly

Ezekiel 37: 1-14 (which is mixed up with Rom. 11: 15; Eph. 2:5, 6; and Rev. 20 - all passages treating of widely different subjects), I agree, is a figurative description, fully explained in the chapter itself to mean the restoration of the two houses of Israel, long buried among the heathen, made one again under David their King - a truth, generally, as much denied by those who reject the first resurrection of the saints, as the latter revelation itself. As to Romans 11: 15, I do not think it necessary to make any comment. And Ephesians 2: 5, 6, is the statement of the association of the church with the power of that which was wrought in Christ, and though spiritual, is not figurative. It is a sad thing to call such a testimony figurative; it is the blessed identity of the church with the power of what was wrought in Christ really.

81 Lastly, Revelation 20 (to disprove the application of which the other passages have been quoted). The statement is simple, and the language plain. We read of God and Christ, of the devil and Satan, the first resurrection and the second death. This is not symbolical, but plain; and (what is very important to remark) it is not a state of things described, but a reward of persons. "If we suffer, we shall also reign with him," said the apostle; and so, in another place, "If so be we suffer with him that we may be glorified together." "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." We do not (though figures may be used to express them) believe that the things here spoken of are figures; we do not believe, that, when the Lord said that people who suffered with Him should also reign with Him, He meant that the principles which they suffered for should prevail in persons who were reigned over, however happy they might therefore be. His suffering church is one with Himself, His body; and when He appears, we shall appear with Him. When He reigns, He will make us reign with Him. The saints of the Most High shall take the kingdom. He must do it in the necessity of His own love; His word has declared it for the comfort of His people. We cannot let go His grace out of our hands; we shall be priests of God and of Christ, reigning a thousand years with Him, a Priest upon His throne, reigning upon, or rather over, the earth.

Isaiah 65 and Ezekiel 37, compared with Luke 20 and Revelation 20, Will shew the difference of the earth blessed under the saints' reign with Christ, and their reigning with Him - the instruments of the blessing. In a word, He is to gather together in one, both things in heaven and things on earth. Luke and Revelation shew the former, being written to the church; Isaiah and Ezekiel, being written to the Jews, the heirs of the latter, shew the earthly glory and blessing which shall result from Satan being cast down (see Eph. 6: 12, margin, and Rev. 12); and the Lord and His saints taking the place they held, and all blessing coming in consequence, as described in Hosea 2: 21, 22. We admit, from Isaiah, that there may be death among those on earth during the millennium (not, of course, among the risen saints); but it is only spoken of as being judicial. It does not appear, that I see, that the godly will die even on earth during the millennium: "as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands." It would in fact be only a little prolongation in blessing, of that which was shewn to be originally more natural to man in sorrow even on the departure of creation from God - blessing now restored, as when his days were not as the evening shadow, till well nigh the verge of as long a day as that which yet shall be but short from its blessedness in favour under the securing reign of the Lord from heaven, the second Adam.

82 As to the concluding paragraph generally, I never saw more terrible confusion and error resulting from confounding the kingdom taken as Son of man, and the divine majesty, which can never pass away. The kingdom spoken of in 1 Corinthians 15 is a kingdom "given up," a kingdom exercised during, as well as till, the last day, but at the end given up. Therefore, says the writer, we conclude, "that the King, the Lord of Hosts, shall fill His throne in the highest heavens till the last day." He will, surely, for ever and ever. "Till the solemn hour." Does the writer believe that the King, the Lord of Hosts, will ever give up His kingdom? This is a strange way of securing the Saviour's Person, and offices. It just shews the awful error persons are brought into, when they resist the plain testimony of Scripture - an error which, in his thoughts concerning our blessed Master, I gladly own, I believe, the writer to be quite free from, but which his denial of the given, and afterwards surrendered kingdom, taken by the Son, and confounding it with the divine and unchangeable royalty of His Person (a conclusion also made by C.G.T., in referring to 1 Timothy 6: 13), completely involves them both in; for this connection of 1 Corinthians 15: 25, etc., with His glory as the King, the Lord of Hosts, is a direct statement that He gives the latter up, holds it only till a given time; which I believe and am sure both the writers would hold to be a blasphemy against the divine glory of the Lord Jesus, Jehovah, "God over all, blessed for evermore." If the kingly power of the Lord Jesus is simply as the King, the Lord of Hosts, and, using 1 Corinthians 15 for this, "we conclude" that He "so" fills His throne till the last day; then is it most certain that this He gives up to God, even the Father; and I trust that such a statement will awaken the writer's eyes to the truth, that there is a time when the Son of man shall sit upon the throne of His glory, when He distinctly, and before the world, shall be upon His throne, as now the church knows Him to be set down on His Father's, in the rightful and glorious title of Son of God, a place where He, one with the Father, alone of all that ever were in the form of man, can, or has title to, sit in the glory which He had with Him before the world was. But there is a throne, His throne, on which, in the blessed love of His grace, they that overcome shall sit with Him according to the truth of His word. If he examine the passage in 1 Corinthians 15 a little closer, he will see that it refers to the subjecting of all things to man in resurrection (not the King, the Lord of Hosts, in title unvarying, in glory never changing - the same, yesterday, and to-day, and for ever, who was and is to come, the Almighty, Jesus, our Lord).

83 There is only one other passage I need refer to - John 18: 36, "My kingdom is not of this world." Does C.G.T. mean to say, that this world will not be made the kingdom of Christ? He knows this would be entirely contrary to Christian hope and faith. Then the question is its character, the source of its power. "It is not from hence": that I indeed believe. Would that other Christians would own the truth! As to how it is to be brought under His power, we must refer to other scriptures where this power, and in what way used, is sufficiently spoken of I use, as an example, C.G.T.'s reference, Psalm 2: 6 - 12.

There is one subject more remains to be noticed - the rejection of Christian ministry - to which the short reply is, that we reject nothing but un-Christian ministry. I do not believe that persons appointed by the king or chosen by the people, are therefore ministers. This is the point in question. I disclaim the title of either to choose or appoint them, or of any but God. But I believe Christian ministry to be as essential to this dispensation, as the fact of Christ's coming. So far am I from setting it aside, I believe it to be essentially from God, and object to the perversion of it, or the mere will of king or people - though both are to be respected in their place - interfering with so holy a thing. I read that when Christ ascended up on high, "He gave some apostles, and some prophets; and some, evangelists; and some, pastors and teachers." This is the only source of ministry, not the appointment of a king, nor the choice of a people. I see it, on the one side asserted, that authorities have a right to appoint, and, on the other, that the people have a right to choose: I do not believe either. Christ gives when and how He pleases - woe be to them who do not own it! In a little tract called "The Protestant Dissenter's Manual," it is stated, that a man has as much right to choose his own minister as his own lawyer or physician. This seems to shut out God altogether, just as much as what is objected to. If Christ has given a gift, the saint is bound to own its use, and Christ's word by it. Where is the proof of an evangelist's gift? In the converted souls which bless God through his means. The church may own and recognise them in it, but they must do so if they are spiritual, if the gift and therefore appointment, of God be there: they sin against Christ who has sent him, if they do not. The consequence of these human appointments, or choosings, has been the fixing a person who pleased the people, fit, or unfit, as the one only person in whom every gift must be concentrated, or the Church lose part of its inheritance and portion: and the whole service has been turned habitually into a preacher.

84 We do not object to ministry, but to the assumption of the whole of it by one individual, who may or may not be sent, and, if sent, may have one qualification, and not all. A man may be eminently qualified for an evangelist, and he is made a pastor, for which he is in no way fitted; he is qualified to teach, perhaps, but not to rule, and he is put to guide the flock. It is the substitution of a minister, good or bad, for the whole work of the ministry, of which we complain, and the dislocation of the frame of Christ's body, which is the consequence. What is the Home Mission, and the Presbyterian mission, and the like, but the effort to correct this plainly seen nuisance in the frame-work of these bodies which call themselves churches? The reason I say that ministry is essential to this dispensation, is the declaration in 2 Corinthians 5. "God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation"; more correctly, "and committing unto us." That is, God in Christ was doing these three things: reconciling the world, not imputing trespasses, and committing ministry. This was essentially part of the work of God manifest in the flesh, the manner in which He was revealed. Amongst the Jews it was not so. They were a people formed by birth, and a certain code of laws was prescribed to them as such. But when God was in Christ, being a reconciling God, a ministry was necessarily the way of fulfilling this very purpose; it was the distinctive character of the dispensation, essentially characteristic of it. The grace of this may be amazingly concentrated, as it was in the apostle: it is habitually distributed in various competencies of service. These are for use, and the church is bound to own them, or it denies Christ's title in committing them, which is as real and essential to Him as the power in which He was reconciling,* and could forgive, and not impute trespasses: any one who is reconciled is competent to state, and bound, as far as able, to state Christ's glory as the Reconciler to them who are ignorant. There are those who may have the special gift of evangelising; the church, of course, is not the place for this, ordinarily speaking, for they are the church, because they have received it; no one has the smallest right to speak in the church to whom God has not given a competency to edify it; nature has no right there; we, as to it, are dead in Christ - out of Him, dead in trespasses and sins - our right in flesh is only everlasting destruction. I know no right that a rebellious sinner has but to go there; a saint has none - he is bought with a price - Christ has all, and power too; neither has grace any right to speak, unless for the edification of the brethren. If they are edified they will soon find it out; if not, it proves the incompetency of the speaker, let him be as wise as the Prince of Tyre: for the Spirit always speaks to profit to them to whom He speaks.

{*The difference of Christ as on earth, and a ministry founded on His death and resurrection, is not entered on here, but it does not affect the argument, so I leave it as it is. 2 Corinthians 5 does enter on it.}

85 It is true there may be so evil a state, as that men will not endure sound doctrine; but for this there is no remedy but the direct intervention of prerogative mercy, in sending some one able to bring them back. The church, then, has a right to the profit of all the ministry, with which God has endowed any of the brethren, for its edification; those who cannot do so, must, of course, be silent, for it is God who alone can provide, and He will shew His prerogative by giving it by whom He pleases. If any one be exceedingly gifted of the Lord in knowledge and wisdom - in that affectionate and watchful discernment of the state of souls, and ability to minister the right remedy in Christ - to control the unruly in the manifested power and energy of the Spirit of God - to detect the devices of Satan - his value in feeding the flock of God will soon be felt; the godly part of the church would soon be apt to cling too much, rather than too little, to such an one for guidance, comfort, and support; and he is bound to exercise his ministry according to the measure given to him, whether locally or more extendedly. If any one be able, with much gift from God, rightly to divide the word of truth, though he may not have such qualifications as previously spoken of, he may teach with as much, or more even, of profit than the other, yet not hold the same place of service among the brethren; he may have a word of wisdom, though not of knowledge, or the converse; the church is entitled to all. Whatever He gave, He gave to the church to profit withal; how shall we get it, if it be not exercised? That Christ will demand the account of the talent is certain; but there is much more gained than merely the exercise of whatever gifts God may give: for, the Spirit of God being owned, the power of communion is there, and, the Spirit of God being honoured, blessing accompanies all in the power of grace and communion otherwise unknown. We quite acknowledge, then, Christian ministry, but not to be altogether in the hands of those who would thus confine it to a single individual, whatever his extent of qualification. There may be persons who have a constant gift of a given character, and it is their duty to exercise it; a word of profit might be given to any at any time. If there are those who are experienced, through divine grace, in the guidance and governance of the church, the saints will, guided of God's Spirit, be in subjection for their own profit; yea, all will be subject one to another. Where the Spirit of grace and love is, all will be well; where not, it will be surely ill, unless the Lord in mercy interfere, by sending someone able to control the unruly, and convince the gainsayers. The Lord will surely afford for His church all that is needful for its good, though He may, for our profit, keep us waiting very closely upon Him for them, and thus teach us dependence upon Him. If He were more looked to, we should have fewer difficulties, for He would act more - perhaps I should say, more manifestly to us. Further, I add, that while every office or gift is a blessing to the church, and to be fully recognised, it is the clear privilege of any two or three Christians, where not done in the spirit of schism, to meet and break bread together, should they not have any ministry at all, nor any office whatever. It is their privilege as Christians - the rest is their profit, of course, as saints, and to be gladly welcomed and ministering to the other, but, indeed, no way to be compared with their actual abiding privilege of communion together, their privilege and duty and substantially the everlasting part of the whole matter. The necessity of a priest for this, for such it in fact comes to, is a mere remnant of the principle of apostasy in the church, though where there are many, whoever may preside, one who is an elder would be the natural person to fulfil such an office, as someone manifestly must;* public sanction before, and by the world, is not at all necessary for any office. This is what is called being a clergyman, and is one of the seals and marks of apostasy; the union of the world and the church, whether in the Establishment or Dissent. If this is what is meant by being a minister, I would utterly disdain and abhor it in such a sense: nature, I am sure, likes it: the authority to minister comes from the competency given of Christ; its recognition by the church is therefore a responsibility which solemnly rests on them; if the Spirit of the Lord be amongst them, He has ever, and will ever, order all things needful for this and for the expulsion of error. When I speak of authority to minister, it is, indeed, a deep responsibility, to be exercised according to the word, of which Christ will take sure account, and judge our neglect. Any recognition by the church may be all well for itself as to order; it is not what confers competency to minister - woe be to the church, if it owns not what Christ has given - separation to any special service the Lord may make, if He pleases; if He does, He will provide the way for Himself, in His wisdom, and it will be proved and made good, and, I will add, justified of wisdom's children. It is not necessary for the church's continuous blessing, as is manifest from the history of the church of Antioch; God works, I trust, though we are feeble and foolish - is working much more deeply and powerfully than the devised order of human arrangements may be able, perhaps, to see. May He give us to wait on His time and way for every gift and guidance of His Holy Spirit; His Spirit is sovereign, and will prove Himself so, however men may carve channels to carry its waters safe. Perhaps when it may seem to overflow and break their banks, it is rich nourishment and unction that it may leave behind and deposit - while the channel they are so curious about may be found to have but sand and stones at bottom, making its course troubled - its profit and value only when it breaks through the dikes human wisdom has raised. The Lord, I am persuaded, will order much more blessing than we have yet seen, if we are patient and devoted. With the fullest liberty, then, to those whom the Lord has enabled to profit the church, exercised, as in Spirit it alone can be, subject to the authority of God in the church, "decently and in order" - we do recognise, in the fullest sense, a ministry in the use of, and waiting upon, every gift in the service of God, which He has given for the profit and edification of His church. When God calls any individual, and appropriates any gift to him, as such, of course, he will be a minister, and is bound to wait upon it. We do not count ourselves perfect in wisdom, but these things we see in Scripture, and believe God is honoured most in His own way.

{*That is, in the act of giving thanks and breaking bread.}

88 Another book has been put into my hands, containing remarks on a letter by Mr. Newton, by a clergyman. I have read it through, but I cannot think that in point of argument, scholarship, or good manners, whatever its pretensions, it claims any answer. If those amongst whom it is circulated feel any difficulties from its contents, there will not be much difficulty in replying to it separately.

Evidence from Scripture of the passing away of the present dispensation.

J. N. Darby.

<02007E> 89

The testimony of Scripture is the only secure resting-place for man amid the darkness of this world. This, through the teaching of the Spirit, is the believer's light and security; from this his judgment flows; and, consequently, from this the rule and foundation of his conduct springs. Wrong thoughts as to God's dealings, and our own place before Him, must lead to wrong judgment as to the conduct claimed from us; and thus all our service will be folly, and, perhaps, our hopes presumption; our light will be darkness, and then what will become of those "who are led"?

Immediately connected with this inquiry (and thus involving the most practical results) is the question as to the dispensation in which we stand, and what are to be our hopes in it? Many most interesting inquiries are connected with this subject, as to the development of the purposes of God; but it is not my present purpose to enter into them. I intend to confine myself to the scriptural evidence on the two following most important questions, which, in the highest degree, affect the present interests and operations of the church of Christ.

(1) IS THIS DISPENSATION THE LAST, OR NOT?

(2) WHAT ARE THE CIRCUMSTANCES BY WHICH ANY OTHER IS TO BE INTRODUCED?

The answer to these questions appears to me to involve the whole ground of the judgment of a believer's mind, as to his present position in the world; and, consequently, as to his duty and his hopes. Without examining the detail of circumstances, I shall endeavour to seize on some of the broad facts and principles.

(1) Is this dispensation the last, or is it not?

First - Let us consider the evidence of Scripture as to the Christian body.

The 9th verse of the 1st of Ephesians affords a leading declaration of Scripture on this subject: "Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him, in whom also we have obtained an inheritance" (v. 10). Now this is in no way applicable to the present dispensation. He is to gather together in one all things which are in heaven, and which are on earth. This the present dispensation does not assume to do: it is a dispensation in which Satan is the prince and god of this world - in which he sows tares among the wheat, and is in high places. In this, God visits the Gentiles to take out of them a people for His name. This is indeed a dispensation of another gathering (as we shall see presently), in which angels minister and devils oppose - anything but a gathering into one things in heaven and things on earth; for we must be absent from the body to be present with the Lord, and absent from the Lord to be at home in the body; and we "groan" waiting. Indeed, there is ample demonstration in the above passage, that the present dispensation does not and was not meant to do this. The passage declares that God has made known this to us, as that which should happen in the fulness of times, of which we have the earnest under the present dispensation until the redemption. This is not merely "going to heaven," because, as we see in the passage itself, God is to gather together in one all things in heaven and on earth in Christ. That which we have under the present dispensation is an earnest merely of that which we are to have; which is not a going to heaven, but a dispensation in which all things are gathered together in heaven and on earth. In a word, the passage declares a gathering, which cannot mean the church in the present dispensation, or in any dispensation; for the church, as applied to believers, in no dispensation comprehends all things in heaven and on earth; and that which comprehends and gathers all into one (all things in heaven and on earth) is manifestly not the church; for the church, even here, is gathered out of the earth, and does not gather all things on the earth into itself, and as a dispensation of the assembled saints in heaven, it has none of the things of the earth in it at all. Indeed, except from the force of habitual prejudice, it is just as fairly inferred from this passage that all the things in heaven will be gathered in the earth, as that all on the earth will be gathered in heaven. If we do not acknowledge a common gathering of all things both in heaven and on earth under the authority of Christ (as is also written elsewhere), it is manifest we must force this passage into some previously assumed sense, and then it may mean anything we like. Chapter 3 of John's gospel might throw light on this, if the reader is disposed to enquire. But as it is manifest that the church is no such gathering actually, so it is equally manifest that to say that the assembly of the saints in heaven is a gathering of all things in heaven and on earth into one, is a plain perversion to suit previous ideas; for the saints are not all things, if the position taken were otherwise tenable: and it is thinking that they are so (in self-complacency) which is one grand source of error, for thus His glory is marred and shortened, by whom and for whom all things are created. I affirm (though it be the manifestation of God's wisdom) that the church of God's saints is only a part - a small part - of the glory and purposes of God, as fulfilled: a part worthy, indeed, of all admiration, as it is; but one which, if we take the comeliness that God has put upon us, and make our boast as if it were all God's glory, He will shew us it is as nothing in His sight calling the things that are not as though they were.

91 Again (1 Peter 1: 9-13), "Receiving the end of your faith, even the salvation of your souls. Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ."

Here we have three things: the prophets prophesying of a grace to be brought to us, the Holy Ghost reporting these same things, and, therefore, the Christian church waiting to the end for the things which are to be brought unto them at the revelation of Jesus Christ.

That is to say, that which the prophets prophesied should be brought to us, the Holy Ghost, in the present dispensation, reports in the word, and believers, therefore, wait for as about to be brought to them at the revelation of Jesus Christ. But it was not heaven the prophets prophesied of, but the dealings and dispensations of God; therefore there is yet a dispensation to come, in which the things prophesied of by the prophets will come, and for which those who have received the truth wait; and this dispensation is not it.

92 Further, there is another important fact we would advert to:

There is no promise of universality annexed to the present dispensation, but the contrary. "Go ye," is its leading instruction, "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptised shall be saved: but he that believeth not shall be damned." But there is a dispensation, when the earth shall be full of the knowledge of the glory of the Lord as the waters cover the sea. This is therefore not the last, for the effects stated of that are not contemplated in the instructions of this. This is a dispensation of testimony and of instruction; that, of universal knowledge, and therefore essentially different, for men shall no more say, "Know the Lord."

Again, as to the Jews, there shall be a state of things in which all Israel shall be saved, i.e. as a body. But now, "Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah": and again, "Even so, then, at this present time also, there is a remnant according to the election of grace." The dispensations, therefore, are essentially different in their character; the one the rescuing of the remnant, the other, the saving of the body. So, of the Gentiles, "Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name." It has not, therefore, the intention of universality manifested in it.

So John 11: 52: "And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad." Here we have a gathering which characterises this dispensation, but essentially distinct from that noticed by Paul in the Ephesians.

Again, in connection with this, the character and position annexed to His people equally contravene the idea of the universality of the dispensation. "Who gave himself for us," we read, "that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works": all this is essentially distinctive, therefore not universal.

93 So Peter: "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light."

So Philippians 2: 15: "That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world."

So John, in the conclusion of his first epistle, and many like passages, and others withal, which prove suffering to be their portion.

And connected with this, is the direct warning of the excision of the church* on its failure of maintaining effectually this position. See the whole of Romans 11. The conclusion is summed up in verse 22: "Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness; otherwise thou also shalt be cut off." But is not the confidence of the necessary continuance of the present dispensation very like that high-minded conceit which ruined the Jews, though they had perhaps better ground for it; and against which, expressly, the apostles warned these Gentiles? Is it not what the apostle warned of as the very way of being cut off? The ruin of the Jews was, boasting of the comeliness which God had put upon them. But to proceed (nevertheless, he that hath ears to hear, let him hear), the position in which they are thus put, with such purpose and responsibility, under pain of excision, is thus expressed (Matt. 5: 13): "Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is henceforth good for nothing, but to be cast out, and to be trodden under foot of men."

{*Note to translation. 'Church' refers here merely to professing Christendom.}

The consequences are fully stated by the Lord: "In the world ye shall have tribulation." "Whoso taketh not up his cross, and followeth not after me, cannot be my disciple." "He that saveth his life shall lose it . . . he that serveth me, let him follow me": and many other like passages, familiar to the Christian. They were to be called Beelzebub, and he that killed them would think that he did God service - they were to be hated of all men, etc. - nor, may we add, was the church at any other time pure.

94 So the apostles, or rather the Spirit in them: "If so be that we suffer with him, that we may be also glorified together." "Yea, all that will live godly in Christ Jesus shall suffer persecution": and yet more, for "yourselves know that also we are appointed thereunto."

Again, the results of the testimony of Christ by the Spirit, and the ultimate results of His incarnation, are contrasted: "Glory to God in the highest, peace on earth," is the title of the latter; "Suppose ye that I am come to send peace on the earth? I tell you, Nay; but rather division," is the result of the former.

Again, the full continuance of evil, until some change by power be wrought, is fully declared: "As it was in the days of Noe," and "as it was in the days of Lot," we are told, "shall it be in the day when the Son of man shall be revealed."

Further, this could not be a day of universal blessing simply, or it would be idle to talk of it as coming "unawares," "as a thief in the night", and that there would be some whom it did not take unawares. Judgment may overtake those unsuited for it; but spiritual light and blessing are blessings because they do so. Yet Peter declares this is the day of grace to the church, which was prophesied by the prophets of old, even the glory of Christ that was to follow; 1 Peter 1: 10-12.

But more, evil shall get worse:

"Evil men and seducers shall wax worse and worse," says Paul to Timothy, "deceiving and being deceived." This does not look like the knowledge of the glory of the Lord covering the earth, as the waters cover the sea.

In the next place, we are assured that the man of sin, the apostasy of professing Christianity, will be destroyed by the brightness (lit. appearing) of Christ's coming; 2 Thess. 2: 8. What that is I think may be fairly learned from Titus 2: 13; but I do not here press it thus far. I merely use it as evidence that this is not the last dispensation. It is, however, not different in degree, but contrasted in character from "the grace . . . which hath appeared"* in verse 11, just before; the one leads to wait for the other. But the passage in Thessalonians proves this: that the apostasy continues up to a time when a wholly different power has intervened, and a new state of things ensued; for, not to hang it on the thread of sense which connects 2 Thessalonians (which some would cut boldly through), its association with chapter 1 of this epistle is evident. In chapter I the instrument which cuts off the apostasy is represented as giving rest from the existing dispensation, and introducing another, when the wicked should cease from troubling, and the weary be at rest. That is, chapter I declares (in the terms used by the Lord in Luke, and the apostle Peter in his epistle) His revelation; that He will then and so clear His kingdom from them that trouble the church. Thus it is an entirely new dispensation which we are to look for - the wicked continuing and growing worse to the end of this.

{*The words used in the original here and in verse 13 stress the idea of appearing.}

95 This may suffice for direct testimony; more will appear when we consider the manner of the introduction of the next dispensation, every evidence of which is evidence also, of course, of its existence. I shall only mention one thing more here, before I turn to evidence of another character. The parable of the tares of the field is a testimony from the Lord, stating directly that the church* would become corrupt: i.e., that the field (the world in which the Son of man had sown good seed) would be overrun with tares, and that it would be rectified by a dispensation of judgment - a harvest, not a re-sowing of the field. It is not said that the tares would be turned into wheat, but be gathered in bundles to be burned, and the wheat itself made to shine in some other system. What that is, is another question. But the place where the change was to occur, where the exercise of the judgment was to be, the kingdom spoken of as the Son's, was the place where the seed was sown, the field of the world, out of which all things that offended were to be gathered.

{*That is, an outward system in the world.}

Let us now pursue, as other evidence, the uniform method of God's dealings. It has been surely this: some strong manifestation of divine glory, followed by a declension from the practical faith of that glory, and then judgments, preceded, however, by testimony, that they which have ears to hear may escape the judgment.

Thus, in the patriarchal dispensation, the original association of paradise, the judgment and the promise (not without intervening testimony), formed the basis of patriarchal faith: from this, even as Adam from his innocency, men declined, losing the power of testimony in lust. The very sons of God became defiled, till the earth was corrupt before God, and filled with violence; and He said, I will destroy man whom I have made, from off the face of the earth. Then came the testimony - the deluge coming, and the ark of escape, and then the judgment testified of. Again, upon the introduction of idolatry, Abraham was called out to be, in his seed after the flesh, the source of another dispensation, as he was the father of the faithful, circumcised as well as not. And in due time the Jews were drawn out into fresh national relationship with God, with signs and wonders, and an outstretched arm - mercies and securities of peace - and their God nigh to them in glory and power as none other nation had; but they were stiff-necked and rebellious. The Lord, indeed, sent deliverances while it was sin, and not infidelity; and then prophets, rising up early and sending them, till there was no remedy; when after their restoration from Babylon, a yet last hope was afforded by Him who had yet one Son, and spent Him, as it were, upon them. Upon their filling up the measure of their fathers, the abundant testimony of the apostolic spirit went forth, before a destruction not leaving one stone upon another which was not thrown down, came upon a disobedient and gainsaying people, despising thus their own mercy. The remnant of believers in this very testimony alone escaped the judgments. And (if God spared not the natural branches, the people, in all whose affliction He was afflicted, the angel of His presence succouring them) shall the Gentile church, fallen into yet greater evil, after yet greater blessings, go unpunished? It shall not go unpunished: "Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness; otherwise thou also shalt be cut off."

96 Is popery, infidelity, worldliness, the minding earthly things, which they who do are enemies of the cross of Christ, the continuing in God's goodness? If not, is there not ample evidence, that if there be not some new dispensation, God's glory is defeated and destroyed in the world, and that instead of the Lord destroying the works of the devil, the devil, as far as this world goes, the only place he could, has destroyed the work of the Lord? But it will be said, the Lord is showing His arm, and the gospel is preached in a way it never was before. Doubtless it is, and here is one of the strongest evidences - not that there will be no change of dispensation, but that the change is near. In the first place, there is no instance of the renewal of a dispensation which had declined away and departed from its God, but a full and extraordinary testimony before the judgment came, in order to the gathering out the remnant before the judgments. Such there is now we admit, and rejoice in the mercy of it: this also we do say, that every one that listeneth to the testimony will escape. Would that all had ears to hear! for if they would turn and repent, God would surely turn and repent, and leave a blessing behind Him; yet we know that if they will not, they shall receive the reward of their unbelief; they that do, shall receive yet greater blessings and glory in the Lord's righteousness.

97 Having thus seen that the uniform analogy of God's dealings (by all parts of it, save judgment itself), and also the direct warnings of Scripture, lead us thus to judge of the nature and object of the testimony referred to, let us now turn to the light afforded by the passage usually quoted in connection herewith: that it is thus justly quoted I am willing to admit,* because I believe it does point out what is going on now in the testimony which some think will convert the world. "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people"; but what is the message? - " Saying, with a loud voice, Fear God, and give glory to Him; for the hour of his judgment is come." We have, then, the uniform analogy of God's moral dealings (herein His ways are evidenced to be equal) - the solemn warning - and the actual testimony (on which those who think otherwise rely), all tending to this point, that this dispensation inherits judgment, not the world; is itself to be cut off, not to be the system of the world's blessing. I expressly avoid argument upon the subject here, because it supposes either space for very great length, or the reception of first principles, and, though profitable, is less direct than testimony; to which, therefore, I confine myself. But this I say, that either the church must shew that it has continued in God's goodness, or else it must admit the conclusion, it shall be cut off, save repentance avert it. Testimony, however, in self-satisfaction, is not repentance: "I shall see no sorrow," is the language of Babylon as fit for cutting off. There is, indeed, a most important principle and truth at the bottom of, and revealed in, all this; namely, the constant failure (under the power of Satan) of the creature, as the first - and then, indeed, every dispensation externally - has failed and will fail, unsustained by the direct power of God: and where evil is, the creature must fail, though God may uphold him, as He has and ever will His own people through all the dispensations, till they be brought where there is no evil. And here we may learn the special character of the millennium (purposely confining myself to the point in hand, I mention this only as a fact throwing light upon the failure of this dispensation), kept by power till Satan be let loose again, though finally, in its external form, the elect be gathered as out of all other dispensations: for, as we know that Satan's prevailing in one dispensation has, in its destruction, only given occasion to a better, so will it be then - even to the final destruction of his power - when all the elect of God shall be perfected in everlasting habitations, all evil removed, and God be all in all.

{*The literal accomplishment of this passage is, I doubt not, yet wholly future. It will be the testimony, or gospel, of the kingdom when the church is gone. But there is that within Christendom and in the world which is analogous at the present time.}

98 (2) Let us now consider what are the circumstances by which that dispensation is to be introduced.

First, then, judgment is the portion of this, and the introduction of that, and nothing else, whatever may accompany it for other, in themselves perhaps more important, objects.

And, secondly, it is connected with the dealings of God with the Jews as a people, setting up a dispensation among them. It will be impossible to state all the evidence of these separately, because the accomplishment of both being in one act, of course they are testified of together. There is, however, distinctness, as in New Testament statements, where often, as relating only to the church, the Gentile judgment solely is alluded to Nevertheless, having stated them as objects of reference, it will be easy, under God's grace, to see them each to be definitely revealed by the Spirit, even when both are found together I shall therefore (and the rather that they may prove themselves, and not be made to speak by any forced juxtaposition of mine) quote them with scarcely any order but that in which they present themselves; and, if the word is to be trusted (for that is the question), the truth I here, I sorrow to say, have to prove, rests on the fullest testimony of the word, as demonstrated to the mind of the believer. But let me here remark an enormous fallacy in the minds of those who reason on these subjects, and do not take the testimony.

99 It is admitted upon all hands that there is a time, or dispensation, in which the earth shall be full of the knowledge of the glory of the Lord, as the waters cover the sea. This is a great object held out in prophecy. The question between us is, How is this to be brought about? They say, By our preaching, or the preaching of the gospel. (I take the best ground for them.) How do they know that? How do they conclude that? Did the gospel ever do it before? Was it ever promised that it should do it? That man is responsible for its not doing so, I freely admit, but that is not the question. And that he is guilty, too, I admit. I conceive, indeed, that therefore the Gentile church will be cut off, because it has not done so; and therefore, we may say, as a church it is damnably guilty, because it has not done so. But as to actual result, those I speak of pass by the present sin of the church, and then prophesy (i.e., assert as to the future), that of which they can have no experience as to the past, that their exertions will do it. They charge us with looking into prophecy: undoubtedly we do, and use it as God intended it, as a charge and warning against our present sin and state; while they prophesy for themselves that which is credit for themselves - though never has the professing church at large been so far from godliness as now; if not, why all this labour, effort, formation of societies for home or continental purposes? This is the simple difference: we acknowledge it as a result of God's power; they say, without God's word (and we must add, against it), 'It will be done by our instrumentality.' Believers say, with God's word, It will not be done thus. We quarrel not with their efforts, but join in them according to our ability of God, as far as our poor hearts permit us; but we do quarrel with their assumption as to the coming result of their own labours, as if they were prophets, of that of which God has prophesied otherwise. They prophesy; we consult the word, and apply it to judge ourselves, and find the church guilty. Our assertion, accordingly, is this:

Firstly, that there is no prophecy in Scripture, or promise (which as to means, observe, of future accomplishment, is prophecy) that the gradual diffusion of the gospel shall convert the world. If there be, let them produce it: if not, I affirm that they are assuming something future, without any warrant for it but their own thoughts.

100 Secondly, that the prophecies always connect the filling of the world with the knowledge of the glory - with judgments.

Thirdly, we add, to those who are labouring without reference to this glory, yet are looking to the gathering of God's elect - faithfully perhaps - that there is a vast purpose of God, and one which is the result of all God's purposes, not embraced in their views, and that, as teachers of God's mind and will, their system must be wholly and utterly defective; for the earth is to be full of the knowledge of the glory of the Lord, as the waters cover the sea. They recognise, and justly, that that cannot be, as it has never been, and, as we have seen, that it was not intended to be, by the gospel. There must, therefore, if they admit the truth of God's word, be some great plan and act of God's power, on which His mind is especially set (for His glory on the earth, as in heaven, must be His end as well as our desire, because we are His saints, and have the mind of Christ), of which they embrace nothing, teach nothing.

As to our assertion just made, of these three points, the second point, viz., 'that the prophecies always connect the filling of the world with the knowledge of the glory - with judgments,' is that which we would now prove. The first, 'That there is no prophecy in scripture that the gradual diffusion of the gospel shall convert the world,' would be proved by the second, were it complete; but, as a negative assertion, it rests only on reference to Scripture - and must be disproved by them - a single text is sufficient for the purpose, and to disprove the whole view, so that their task is a very easy one, if I am wrong. The third, as argumentative, is not a subject for proof here.

Let us now turn to the second: and may God in mercy and grace guide us herein to the right and full use of His word, receiving it with simplicity of faith and obedience in our consciences!

Let us turn to Zephaniah 3: 8, 9: "Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent." The explicitness of this needs no comment; it is an express and unequivocal assertion, that it is upon all the earth's being devoured with the fire of God's jealousy, after assembling the kingdoms to this end, that the Lord will turn to the people a pure language, to serve Him with one consent. I will only observe that people, in the original, is plural, Ammim not Goyim, Gentiles, and is the word, I think, in the original, for all nations not contemplated as excluded from the covenant (see page 106).

101 Let us turn to Isaiah 65: 13 to the end: "Therefore thus saith the Lord God, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed: behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit. And ye shall leave your name for a curse unto my chosen: for the Lord God shall slay thee, and call his servants by another name: that he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth: because the former troubles are forgotten, and because they are hid from mine eyes. For, behold, I create new heavens, and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed. And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands. They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the Lord, and their offspring with them. And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear. The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock; and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the Lord."

102 Here we have both points, namely, the introduction of the blessing by judgment, and its connection with the Jewish people. If any one will say this means the gospel, let him tell me what is the meaning, after saying the unbelieving Jews shall be left for a curse to His chosen, of the former troubles being forgotten, and how the rest of the passage applies to the church; for the former troubles of the Jews were only then beginning, or, at the least, accomplishing; so much so, that wrath was "come upon them to the uttermost." To the Gentiles it could have no application; for there was nothing of "former" to them; indeed, the whole passage has so plainly another and a fuller aim, that more argument seems needless.

Zechariah 12: 9, 10: "And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn."

Here we have the destruction (God's seeking to destroy all nations that come against Jerusalem) given as the occasion of the conversion of the Jews to the recognition of Him whom they had pierced: in a word, the cutting off of the nations (the general results of which we saw in Zephaniah) stated in the special circumstances resulting to the Jews. If Jerusalem be the church, still destruction is poured, not conversion, upon the nations; and if Jerusalem, as it must be in that case, be the true church, what is all this mourning as a new fruit of the destruction of their enemies? or how comes this to be the spirit now first called forth, and what is its suitableness?

Let us now turn to Zechariah 14: 1-9: "Behold, the day of the Lord cometh, and thy spoil shall be divided in the midst of thee. For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. Then shall the Lord go forth, and fight against those nations, as when he fought in the day of battle. And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east; and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah, king of Judah: and the Lord my God shall come, and all the saints with thee. And it shall come to pass in that day, that the light shall not be clear, nor dark: but it shall be one day which shall be known to the Lord, not day, nor night: but it shall come to pass, that at evening time it shall be light. And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be. And the Lord shall be king over all the earth: in that day shall there be one Lord, and his name one."

103 Our notice of this need be but short, because the first three verses can hardly be gainsaid in their force. The gospel cannot be made out of them, for Jerusalem is to be taken; but the Lord, as we have seen in other cases, is to go forth and fight against those nations, and then the Lord is to be King over all the earth; and in that day there shall be one Lord and His name one - that is, the blessing of the universal acknowledgment of the Lord covering the earth, is, by some extraordinary dispensations, in which the nations are gathered against Jerusalem, and the Lord seeks, as we have seen above, to destroy them there; and then His name is known in all the earth.

Let us compare Isaiah 66: 6, 13-16, 18, 19, indeed to the end of the chapter, noticing verses 22 and 23: "A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to his enemies . . . . As one whom his mother comforteth, so will I comfort you, and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many . . . . For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come and see my glory. And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh."

104 We have here the simplest demonstration that judgment is the portion of the Gentile world, and that by it the glory of the Lord is known. Now the Lord never pleaded by fire and sword with all flesh at a time when His gospel, or glory by it, was made known to them; still less did He then bless and restore the Jews; but more of this hereafter.

To the same purpose we may quote Ezekiel, without quoting the whole passage, which may be easily referred to by those interested in it. It may be sufficient to refer to two verses, viz., the 6th and 7th of chapter 39: "And I will send a fire on Magog, and among them that dwell carelessly in the isles: and they shall know that I am the Lord. So will I make my holy name known in the midst of my people Israel; and I will not let them pollute my holy name any more: and the heathen shall know that I am the Lord, the Holy One in Israel." We have here the same fact, so distinctly stated as to need no observation: if any doubt its application, they may easily satisfy themselves that it is not the gospel, by reading the verses following: if so, then it is by judgment that the heathen are to know that Jehovah is the Lord, and that in Israel.

105 And this is the day of which the Lord hath spoken, as Gog and Magog were the party of whom the Lord hath spoken. Here, too, I may quote the solemn announcement of Joel 3: 9-18: "Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war draw near: let them come up: beat your plowshares into swords, and your pruning-hooks into spears: let the weak say, I am strong. Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O Lord. Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the vats overflow; for their wickedness is great. Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision. The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter His voice from Jerusalem, and the heavens, and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim" - describing thus, as we have seen in too many places not to determine its character, some solemn and determinate, act, closing up the intentions of God: an act of judgment at once upon the heathen, and by which, yet, the heathen, with Israel, are to know that God is the Lord in Israel, and when God shall thereupon turn to the people a pure language.

But from Deuteronomy 32: 34, 35, we shall see that this was the original intention and plan of God.

After describing the sale of the children of Israel into the hands of their enemies, He says, "Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance and recompence; their foot shall slide in due time." Who have been the instruments of judgment and oppression upon the Jews? whose feet, therefore, shall slide in due time? Then the order of this is seen (v. 36, 40-43): "For the Lord shall judge his people and repent himself for his servants, when he seeth that their power is gone, and there is none shut up or left . . . . For I lift up my hand to heaven, and say, I live for ever. If I whet my glittering sword, and mine hand take hold on judgment, I will render vengeance to mine enemies, and will reward them that hate me. I will make my arrows drunk with blood, and my sword shall devour flesh; and that with the blood of the slain and of the captives from the beginning of the revenges upon the enemy. Rejoice, O ye nations, with his people; for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people."

106 Let us now trace some of the passages of Isaiah where this subject is developed in one of its branches at length. Thus (Isaiah 63: 1-7), "Who is this that cometh from Edom, with dyed garments from Bozrah? that this is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in mine heart, and the year of my redeemed is come. And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me. And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth. I will mention the loving-kindness of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his loving-kindnesses." We may make the same remark here as in Zephaniah, as to the term people; it is 'ammim.' But generally it is the exercise of the judgment of the Lord, treading down the people in His fury, breaking out into the testimony of the loving-kindness of the Lord towards Israel (see page 101).

Again, in Isaiah 61: 2, to the end of the chapter, "To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build up the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the priests of the Lord: men shall call you the ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double, and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double; everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering: and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people; all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth, so the Lord will cause righteousness and praise to spring forth before all the nations." With the testimony of the full blessing then to flow from what is described, we have this remarkable circumstance, that that portion of the prophecy, as the Lord's people have often observed, which applied to the manifestation of Christ in grace, was quoted by the Lord, but the latter part not; so that we have here demonstrative evidence of the application of the latter part to some ulterior visitation. I would remark that this is always the case in prophecies embracing the first and second advents of our Lord, and their circumstances: they are quoted so far even when most apparently mixed, as they are applicable to the existing circumstances, and there they stop. The application of the latter part to Zion is too manifest to need proof; indeed, all that is personal to our Lord in the flesh belongs exclusively to their dispensation, but this, of course, we cannot pursue here. But, on the whole, the day of vengeance is the day of Zion's joy, relief, blessing, and inheriting the Gentiles, and rebuilding the former desolations.

108 Again, in Isaiah 52: 7-10, the same truths are brought before us, with (we must add) the same distinction by Paul as before by the Lord, namely, stopping at the part which was applicable to the former coming of the Lord, even in humiliation: "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice: with the voice together shall they sing; for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God." The forty-ninth chapter is a full exposé of the order of these things, but as not bearing on the point of judgment I pass it by, with this notice only to direct the attention of Christian brethren to it.

But I must, though without comment, direct attention to chapter 32 of the same prophet; which I do the rather, because it was in this the Lord was pleased, without man's teaching, first to open my eyes on this subject, that I might learn His will concerning it throughout - not by the first blessed truths stated in it, but the latter part, when there shall be a complete change in the dispensation, the wilderness becoming the fruitful field of God's fruit and glory, and that which had been so, being counted a forest, at a time when-the Lord's judgments should come down, even great hail, upon this forest; and the city, even of pride, be utterly abased. That the Spirit's pouring out upon the Jews, and their substitution for the Gentile church, become a forest, is here adverted to, is evident from the connection of the previous verses. I shall quote only the latter verses (from verse 14), begging, however, reference to the former part: "Because the palaces shall be forsaken: the multitude of the city shall be left: the forts and towers shall be for dens for ever, a joy of wild asses, a pasture of flocks; until the Spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest. Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field. And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting-places; when it shall hail, coming down on the forest: and the city shall be low in a low place. Blessed are ye that sow beside all waters, that send forth thither the feet of the ox and the ass." I can only refer to the chapters 34 and 35 - the whole chapters should be read; they are too plain to need any comment, if the point stated has been so stated as to be understood.

109 Again, chapter 30: 25, to the end: "And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters in the day of the great slaughter, when the towers fall. Moreover, the light of the moon Shall be as the light of the sun, and the light of the sun shall be sevenfold as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound. Behold, the name of the Lord cometh from far, burning with his anger, and the burden thereof is heavy; his lips are full of indignation, and his tongue as a devouring fire: and his breath as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and there shall be a bridle in the jaws of the people, causing them to err. Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart as when one goeth with a pipe to come into the mountain of the Lord, to the Mighty One of Israel. And the Lord shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, tempest, and hailstones. For through the voice of the Lord shall the Assyrian be beaten down, which smote with a rod. And in every place where the grounded [i.e. decreed or determined] staff shall pass, which the Lord shall lay upon him, it shall be with tabrets and harps: and in battles of shaking [or, an outstretched hand] will he fight with it. For Tophet is ordained of old; yea, for the king it is prepared; he-hath made it deep and large: the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it."

110 Again, chapter 29: 17 to the end, with the reason and occasion, verse 20: "Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest? And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. The meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel. For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off: that make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought. Therefore, thus saith the Lord, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale. But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine."

Again, chapter 26: 19, to the end: "Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead. Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself, as it were, for a little moment, until the indignation be overpast. For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity; the earth also shall disclose her blood, and shall no more cover her slain."

Isaiah 25: 3-7, and 12: "Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee. For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall. Thou shalt bring down the noise of strangers as the heat in a dry place; even the heat with the shadow of a cloud; the branch of the terrible ones shall be brought low. And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations . . . . And the fortress of the high fort of thy walls shall he bring down, lay low, and bring to the ground, even to the dust."

111 The whole of the Isaiah 24 may be read, particularly the latter part; and lest any should conclude that it applied only to the land of Israel, we would refer them to verses 4 and 21. This is not the place to enter into the special application of the word earth, or rather the word from which it is translated, Greek or Hebrew; but it is full of interest, and I believe the Spirit always to use it in the same and a consistent sense.

I would just advert only to Isaiah 17: 12-14. I only advert to this as applying to the same truth, because I admit that within itself (and I am not here expounding all prophecy), it does not contain on the face of it the evidence that it cannot apply to Sennacherib; and, therefore, though I give it as the same truth, I do not use it as an argument: "Woe to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a rushing like the rushing of mighty waters! The nations shall rush like the rushing of many waters: but God shall rebuke them and they shall flee far off, and shall be chased as the chaff of the mountain before the wind, and like a rolling thing before the whirlwind. And behold at evening tide trouble; and before the morning he is not. This is the portion of them that spoil us, and the lot of them that rob us."

Let us turn to Isaiah 11: 1-12: "And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots: and the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: but with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea."

112 Here we have one of the passages where the knowledge of the Lord covering the earth is spoken of; and how? The destruction of the Assyrian, when Lebanon should fall by a mighty one, or mightily - this is stated as the occasion when One should arise who should reprove with equity for the meek of the earth, who should smite the earth with the rod of His mouth, and with the breath of His lips He should slay the wicked. I know they say the breath of His mouth is the gospel; but this is merely to hold a system together: for slaying the wicked is not converting them, nor is the breath of the Lord the gospel. In chapter 30: 33, it is compared to a stream of brimstone kindling the fire for the king; and so it is said, in the epistle to the Thessalonians, of the wicked one whom the Lord shall consume with the breath of His mouth. We surely need not argue that this is the destruction, not the conversion, of the wicked one. Let us refer to Psalm 18, where this expression (I might say subject, but from this I must refrain) is brought before us: "Then the earth shook and trembled; the foundations also of the hills moved, and were shaken, because he was wroth. There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it." So verses 13-15 of the same Psalm. At that time peace shall be indeed on earth, without hurt or destruction; a day when the Lord shall set Himself again to recover the remnant, even the dispersed of Judah from the four quarters of the earth - when they should prevail against their enemies, and Assyria be smitten, and this known in all the earth, for the Lord shall be great in Zion. Here, then, again we have the circumstances in which the earth shall be full of the knowledge of the Lord as the waters cover the sea - judgment, excision of enemies, the blessing of Israel, His gathering from the four quarters of the earth, and the Lord's being great in Zion.

113 So the Jews are taught by the results of His first coming to look for, and wait on, Him who hideth His face from the house of Jacob; Isaiah 8: 14-17. "And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him."

Compare also Isaiah 4: 2 to the end, which proves, as other passages, the involving of the Jews in that day, in days of purging trial. So Ezekiel. I can only refer generally to Isaiah 1 from verse 24 to the end of chapter 2, where the great moral bearing of these truths is fully and solemnly brought forward.

Let us turn now to Jeremiah. In Jeremiah 3: 17, 18 we find Jerusalem the throne of the Lord, when all nations are gathered together in the name of the Lord, when also the children of Israel and Judah come out of captivity into their own land: "At that time they shall call Jerusalem the throne of the Lord, and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north, to the land that I have given for an inheritance unto your fathers."

So also see Jeremiah 31: 10-12, for the Jewish part of the enquiry: "Hear the word of the Lord, O ye nations, and declare in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all."

So Jeremiah 30: 7-11, where the language is sufficiently plain without comment, as denoting the circumstances which attend the time of blessing: "Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it. For it shall come to pass in that day, saith the Lord of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him: but they shall serve the Lord their God, and David their king, whom I will raise up unto them. Therefore fear them not, O my servant Jacob, saith the Lord; neither be dismayed, O Israel; for, lo, I will save them from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid. For I am with thee, saith the Lord, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished."

114 Again, more distinctly, Jeremiah 33: 7-9. The language here is of the utmost strength: "And I will cause the captivity of Judah and the captivity of Israel to return, and will build them as at the first. And I will cleanse them from all their iniquity, whereby they have sinned, and whereby they have transgressed against me. And it shall be to me a name of joy, a praise and an honour before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness, and for all the prosperity that I procure unto it."

The testimony of Micah is very definite also, to the same purpose - as Micah 4: 1-5, and 11 to the end: "But in the last days it shall come to pass that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for the law shall go forth of Zion, and the word of the Lord from Jerusalem. And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruning-hooks: nations shall not lift up a sword against nation, neither shall they learn war any more. But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the Lord of hosts hath spoken it. For all people will walk, every one, in the name of his god, and we will walk in the name of the Lord our God for ever and ever . . . . Now also many nations are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion. But they know not the thoughts of the Lord, neither understand they his counsel: for he shall gather them as the sheaves into the floor. Arise and thresh, O daughter of Zion; for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people; and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth." In this, the gathering of the nations, not understanding the thoughts of the Lord, as in so many passages we have seen, is distinctly revealed, as well as the special blessing of Jerusalem as the centre of worship. Micah 5 may be referred to for the same purpose; both points are there distinctly stated: the blessing of Israel in Christ, as in verses 9 and 15; the lifting up His hand on all His adversaries, and vengeance on the heathen, such as they have not heard: "Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off . . . . And I will execute vengeance in anger and fury upon the heathen, such as they have not heard."

115 Habakkuk 2 need only be referred to and read, simply to see that the knowledge of the Lord filling the earth, as the waters cover the sea, is the result of the destruction of the oppressing proud man, who was the scourge of guilty Israel, who had gathered all nations; when, of the Lord of hosts, the people should labour in the very fire, and weary themselves for very vanity, or under affliction. This surely is not the preaching of the gospel, or anything like it. Yet this is what makes the prophet say, "For the earth shall be full of the glory of the Lord, as the waters cover the sea." We have, I may remark, these same "Ammim" here again, as before (see page 101).

Let me here remark, before turning to the collateral statements of Scripture, that in many of these passages it is not merely the statement of the fact which we affirm, which is material, but its statement coincidently with facts which leave it impossible to spiritualise it away to other meanings. For example, it might be said that gathering all nations to Jerusalem, or coming up to Jerusalem, meant the assembly of the Gentiles into the church; but I find it associated with the re-gathering and exaltation of the Jewish nation, and at the same time desolating destructions and judgments on these same Gentile nations. Then I see that the one cannot mean former restorations, because then there was no gathering of Gentiles into the church; nor the gathering by the gospel, when it went forth from Zion before; because there was no gathering of the Jewish nation, but their dispersion, nor any judgment on the Gentile nations which came up against Jerusalem, but on the Jews themselves. Yet I find these things introduced as coincident occurrences, leading me to sure conclusions as to the unfulfilled character of the transaction, and how to receive their force.

116 One passage demands our attention, before we turn to the New Testament: I mean Daniel's image. There we have a stone cut out without hands, unseen till the image was formed, even to the ten toes. This stone did not progressively diffuse its influence over the image. Indeed the image was not the earth, nor people, but empires, or kingdoms of well-known characters; nor was the stone the gospel, but something that destroyed the image. This stone, then, was cut out without hands, as its first act here stated, struck the image on its feet (i.e., the Roman empire in its divided state), and thereby put empire out of the earth; and the stone which smote the image became a mountain, and filled the whole earth: it was that which destroyed the empire of the whole earth. Here, then, we have a power, differing in its nature, but analogous in its character, not formed by the ordinary instrumentality of man, acting in destruction of that which assumed authority on the earth in its last form; and then, after having destroyed it, filling the earth, the place of them being no more found. Is not the character of this work as simple and determinate as possible, and the manner by which the hoped-for filling the earth with the glory of the Lord is to be accomplished evidently declared? - a work in which man has no part, and which is not the gospel but Christ's power.

Can we find nothing analogous to this in the short book of Christian prophecy? We have already adverted to the parable of the tares, sufficiently to shew the judicial process by which Christ's field, this world, is set right. Let us shortly turn to Matthew 25 - the parable of the sheep and the goats. The former chapter had, as to judgment, developed the dealings of the Lord with the Jews, with the associated introduction of the gospel, and its nature; of which more hereafter. This declares that the Lord would gather all the Gentiles before Him, and try them according to the manner in which this testimony of the gospel had been received. That is, He will fulfil that which is testified of by Joel: "Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about." The gospel might be despised meanwhile, in the world, but this His followers might be assured of, that it was precisely according to the way in which they were treated that all the Gentiles would be judged; for they, as well as the Jews, were subjects of His Son's power.* Such is manifestly the force of this passage, if taken in its order as a revelation.

{*Nay, more, for they that should fall upon this stone should be broken; but upon whomsoever it should fall, it would grind them to powder. Compare the image in Daniel.}

117 Coincidently with this, and as indicative of our whole subject, compare Matthew 24: 14: "This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." True, the nations ought to be converted; but that which is declared as preceding the end (i.e., of the dispensation of the separation of the Jewish people from their head), is a testimony, a witness to all nations; then comes the end. This is all, therefore, we are entitled to look for.

But have the vials no associations with these judgments on the nations? Is there no wrath in them? That they are poured out before the millennium is evident, because there is a gathering to Armageddon in them, and after that (i.e., in the seventh) great Babylon comes in remembrance. And are the vials conversion by preaching, or are they poured out on the heathen, or on the professing church? "All the kings of the earth and of the whole world," sounds much like the judgments we have been hearing of. They were to be gathered, as we saw before: are there to be two such gatherings, or what is it? At any rate, there is wrath on the earth and air, and a gathering of all the earth by Satan against the Lamb, before and as an introduction to the millennium. Again, do the harvest of the earth and the vine of the earth, trodden in the winepress of God's wrath, bear no analogy to that which we have seen in the Prophets? What is the vine of the earth? when is this? and, perhaps we might ask, where? Note, also, in the Jewish order, the feast of tabernacles came after the vintage. Leviticus 23 is the history of the world in its septarian* form. We have seen, historically, the antitypes, in the history of the church, of two of the feasts, though in their effects not fully accomplished: of the great eight-day feast we have yet to see the blessing and accomplishment; and it was after the vintage, the end of God's prophetic year, I mean of the revolution of history, in Christ manifested in the flesh.

118 Revelation 14 affords another eventful septary,* beginning with the general blessing. The millennium comes after this; this ends with the vintage. Will the church shut its ears to the testimony of the warning which God has given it? Let us conclude our references, at least, by turning to Luke 21. We have here the Lord's answer to His disciples' enquiries on these subjects. This is important and interesting. Let us consider it.

{*i.e., arranged in sevens.}

What is the character, then, given of the dispensation? Any sign? any promise of universal blessing or peace by the gospel? I find it not. I find persecution, betrayal, hating of all men for His name's sake; and then, when the times of the Gentiles are fulfilled, during which the scene of God's visible power on earth is removed, how are we taught to look for redemption? (I mean not as regards our present condition, extensive blessing, or the pervading of the word, but redemption.) There shall be signs in the sun, and in the moon, and in the stars, and on the earth, distress of nations, with perplexity; the sea and the waves roaring, and men's hearts failing them for fear, and for looking after those things that are coming on the earth. And are they looking in vain? In truth, they are not; for as His fear is, so is His wrath; for the powers of the heavens shall be shaken, Jerusalem shall be trodden down till - but that "till" comes in desolation and destruction on the apostate Gentiles: for when they say, Peace and safety, behold sudden destruction shall come upon them, as travail upon a woman with child, and they shall not escape; and the professing church is the special object of this, as it is specially responsible.

And now, what do we complain of? Is it not prying into futurity? Far otherwise. It is not taking the testimony of God and applying it to present judgment, and thus consequently offering the sacrifice of folly. I do say it is the privilege of the saints to know what is revealed. It is mere infidelity and unbelief - simple infidelity and unbelief, and rejection of the promise, "He shall shew you things to come"; and, again, "But God hath revealed them unto us by his Spirit! "that is, the things which He hath prepared for them that love Him. Men may say, It is presumption! But it is no more presumption in me to believe what God has said, and has declared that He has revealed to us for our blessing as to this, than it is to believe what He has stated concerning the accomplished work of Christ; and I suspect the notion of presumption runs pretty much together as to both. But this is not my present subject, but this: that the church is hiding the present judgment of itself from its eyes, that God's judgments, are upon the church in warning, and they will not hear; and therefore they will be cut off if they repent not. "And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: and the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid," Isa. 29: 11-14.

119 If it be so, that these things are hid, then I say it is a solemn judgment from God, His greatest judgment on the church, thus to hide them - a sign of judgment that they may be judged. Yet men seem to rejoice and pride themselves on their wisdom in knowing nothing about them - rejoice in the last heaviest sign, the deep hope-obscuring cloud, before the judgments of God break down upon them who have wilfully stayed abroad in the field because they believed not, or received not the word and warnings and threatenings of God the Lord. For there is one that seeth and judgeth. Poor man! If the Lord hath indeed poured out upon you a deep sleep and hath closed your eyes, the prophets, and rulers, and seers hath He covered; then woe for you; and what shall the sheep do? All your services are but folly; for when God, perhaps, is calling for repentance, behold, you are in joy; when judgment is ready to strike, you are rejoicing; when God calls to fasting, and weeping, and mourning, behold you are killing sheep and slaying oxen. If the testimony of God be not received as applicable in our present state, then all our worship and service must be guided by man's judgment and our fear by the precept of men, and be foolishness and rebellion in His sight. But ye say, We will not consider . . . I say not to you, look at the hopes and the future glory; but I say, God has warned of judgment now. I speak of something which applies to you now: yea, why even of yourselves judge ye not that which is right? Does not the church, do not we, deserve judgment? The Lord hearken to the supplication of His servants, that our eyes may be opened! Infidel liberty is not Christian liberty. God may use it for His own purposes in punishing the wicked, as He saith, "O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation." But if the people rejoice in Rezin and Pekah, trust in this Tiglath-Pileser does but show their infidelity, and will be their distress, and not their strength; for yet it is but a little while (as indeed it is the rod of God against the corruption of the church) His anger will cease, and His indignation, in their destruction. The prophet may be grieved at the evil of the church, but the spirit of infidelity is the spirit of pride - a proud man which enlargeth his desire as hell, neither stayeth at home. It will have its day, perhaps, against a corrupt and guilty church; it may seek to sit upon the mount of God; but as soon as the Lord has accomplished His whole work upon Mount Zion and Jerusalem, He will punish the stout heart of the king of Assyria, and the glory of his high looks; and the spirit of the prophet will be of grief, intercession, and pity, that the wicked devoureth the man that is more righteous than he. The Lord will hearken, hear, and deliver; for, though he be proud, his heart that is lifted up is not righteous in him; and the just shall live by his faith. Of this infidelity may be sure, that it will rack its heart in bitterness or the madness with which it is now proud; for God's eye is upon it, and the proof of it is, that it sees Him not; it is rushing in blindness into the bitterness of God's wrath. There will they be in great fear, for God is in the generation of the righteous.

120 It may be right to mention, in conclusion, that the abundant testimony of the Psalms on this subject has not been referred to, as it would have introduced too great an extent of testimony here; but reference, with this subject in our mind, will at once satisfy the believing enquirer how direct and full the development of God's Spirit in the word is there - as in Psalms 2, 9, 10, 18, 67, 68, 75, 76, 83, 92, and many others which I omit, as supposing more detailed enquiry into the subject, though not of obscurer evidence when understood through the light of other scriptures.

Divine Mercy in the Church and towards Israel

J. N. Darby.

<02008E> 122

The Church

"Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him." - Eph. 1: 9,10.

All the fulness of God is well pleased to dwell and manifest itself in Christ the Son. Such was the counsel, the blessed counsel of the Holy One. The manner in which this is manifested to us, and in which we are associated with it, is to us infinitely interesting. After all, but a small, and, as it were, external part is treated of in the following pages; still a part deeply interesting. The manner of its accomplishment is, on God's part, designedly external, and so by truths; but by these truths the child of God enters into communion with Him who is the power of them; and, moreover, is guarded by them (poor feeble creatures that we are!) from substituting his own imaginations in place of the holy manifestation of God.

The subject spoken of here is that contained in the prayer of the apostle at the close of Ephesians 1. There is a deeper matter whence it flows, at the close of Ephesians 3, to which I have alluded above; nor can the subject of Ephesians 1 be really enjoyed without, in some measure, the power of Ephesians 3; but I respond feebly to the desire of some in communicating this, trusting that God will supply the rest.

There are two great subjects which occupy the sphere of millennial prophecy and testimony: the church and its glory in Christ; and the Jews and their glory as a redeemed nation in Christ: the heavenly people and the earthly people; the habitation and scene of the glory of the one being the heavens; of the other, the earth. Christ shall display His glory in the one according to that which is celestial; in the other, according to that which is terrestrial - Himself the Son, the image and glory of God, the centre and sun of them both. And though the scene and habitation of the glory shall be the heavens, wherein He hath set a tabernacle for the sun, the nations of them which are saved shall walk in the light of it. It shall be manifested suitably on earth, and earth shall enjoy its blessing. When all this is accomplished, God shall be all in all; and the tabernacle of God shall be with men, not descending, so to speak, but descended out of heaven. The principles and the manner of the accomplishment of this are fully detailed in the Scriptures. Though the church and Israel be, in connection with Christ, the centres respectively of the heavenly and the earthly glory, mutually enhancing the blessing and joy of each other, yet each has its respective sphere, all things in the heavens being subordinate and the scene of the glory - angels, principalities, and powers in the one; the nations of the earth in the other.

123 But to confine myself now to the history and condition of the church on the one hand, and to that of Israel on the other. "In the beginning," I read in the Old Testament, "God created"; "In the beginning," I read in the New, "the Word was" - the latter the foundation of a higher and an abiding glory, on which the former, ruined in man's weakness and man's sin, should rest and be restored. "In the beginning God created the heavens and the earth." All were made and fashioned very good: sin entered, and they were defiled. (Compare Col. 1: 20; Eph. 1: 10.) God, for a moment, as it were, rested in them; and His rest passed away. Of the defilement of the heavens little is said; we know only that the angels fell. But on earth, and by man, the great scene of divine working and redemption was to be manifested; and of this a full account is given. The sabbath of God in creation was short. The sabbath of man with God was not so to pass. That which passed away in the first Adam in weakness, was to be restored in infinitely fuller blessing in the last Adam (sustained and displayed in His strength), God gathering together in one (as we have seen in Ephesians 1) all things in heaven and in earth, in Him. On this re-heading of all things, as the scripture expresses it, in Christ, hangs the constitution and substance of the church's hope, until "God be all in all." "Christ manifested" is spoken of in this respect as the Heir of all this, the church as co-heirs with Him. It is, so to speak, the formal character which He receives as to all things, that we may understand our place with Him.

Thus, in Hebrews 1: 2, "Whom he hath appointed heir of all things"; Ephesians 1: 11, "In whom also we have obtained an inheritance"; and Romans 8: 17, "heirs of God, and joint-heirs with Christ." The source of this great title is yet in greater glory. "He is the first-born of every creature; for by him were all things created that are in heaven, and that are in earth"; "all things were created for him and by him." Then we have seen the church, the children, are co-heirs with Him. The manner of this we have to develop. Christ takes this title as Man. He takes it as the risen Man; being previously the fellow-sufferer in respect of the evil; afterwards the Head and chief, and source of the blessing.

124 First, we have in the "image of him that is to come," the type and picture of this; and it is used as such in Ephesians 5. That is Adam, Adam hidden in sleep, as it were; and Eve, the church, taken out of his side, and presented to him by God as the help-meet for him, as the co-partner with him in the dominion over and inheritance of all things which God had given him in paradise. So the church, taken as it were out of Christ, He (being God as well as man) presents to Himself, awoke up in His glory, partner with Him in the glory and dominion which was already His in title, and in the gift of God. "The glory which thou gavest me, I have given them." And Adam and Eve together are called Adam, as one, though Eve was in a sense inferior to Adam, and subsequent; and so with the church and Christ - one mystic Person. This type, familiar to the readers of Scripture, presents very simply all the force of the truth, save that the last Adam, being Lord from heaven, is Head and Lord of the heavenly things also.

The texts which speak very particularly of this dominion of man, the union of the church with Christ in it, and its not being yet accomplished, follow. They have their rise, as the apostle uses them, in Psalm 8, "Thou hast crowned him (man, the Son of man) with glory and honour; thou hast put all things in subjection under his feet." This we learn in Hebrews 2, is not yet to be seen; but Jesus is crowned with glory and honour, the designation to the church of Him under whose feet, as Man, all things are to be put. Meanwhile, till His enemies (who unrighteously hold the power till God's purposes be accomplished) be made His footstool, that He may hold all things in power of blessing, He sits (that is the present economy) on the right hand of the majesty on high, set down, as having overcome, on the Father's throne, as He will give them who overcome to sit down on His throne when He takes it - takes His power and reigns. In Ephesians 1, at the close, we have the union of the church in all this, according to the exercise of the power in which Christ was raised from the dead. Read from the prayer of the apostle in chapter 1 to the end of verse 6 in chapter 2. The glorious cause, or reason, is in verse 7. In chapter 1: 22, we have Psalm 8 again quoted, "And hath put all things under his feet, and hath given him to be head over all things to the church, which is his body, the fulness of him that filleth all in all." Here the church is the body of Christ, the Head over all things which are put under His feet. He is Head over all things to the church as His body. This is as risen and ascended, as is there fully stated. This point is taken up specially in 1 Corinthians 15, where the same passage is referred to: "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterwards they that are Christ's at his coming. Then cometh the end when he shall have delivered up the kingdom [the kingdom held thus as the risen Man, which is the subject of this chapter] to God, even the Father, when he shall have put down all rule and all authority. For he must reign until he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith, All things are put under him, it is manifest that he is excepted which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject (i.e., as the risen Man, the last Adam, in which character He is ever spoken of here) unto him that put all things under him, that God [not Christ in His mediatorial kingdom] may be all in all." Here then we have this reign of Christ as Man in resurrection, in a kingdom which He delivers up, that "God may be all in all" - all administration and human dominion being given up, that the divine glory simply may be universal.

125 As to the manner in which this is accomplished, other passages instruct us. Christ, we have seen, was the heir in title, as Creator: "All things were created by him and for him," the Son; and also by the counsels of God, in appointment; and so (God acting by way of promise) all promises centre in Him. To Abraham and to his seed were the promises made; not to seeds as of many, but as of one; "and to thy seed" - which is Christ. And 2 Corinthians 1, "All the promises of God in him are Yea, and in him Amen, to the glory of God by us." Thus Christ was the heir, the Seed to whom the promise was made. As regards the earth, Israel, the seed after the flesh, were the best situated of all men to receive the Lord in a world that knew Him not; Israel, His own, whose were the law and the promises, and the covenants, and the oracles of God; and amongst whom, according to the flesh, He was to come; and who, amidst a ruined world, had, through their relationship with God the sabbath, the sign given to them of the hope of God's rest. But though coming according to all which their own prophets had said, they received Him not. They said, and justly, "This is the heir"; but they hated Him, saying, "Come, let us kill him, and the inheritance shall be ours." Here the last hope of the rest of God on the earth was gone. After all that had passed, He had yet one Son. It was tried; but man was found in his best estate altogether vanity, wholly wanting when all was done. But it only made way for the revelation of a far deeper and more glorious economy. The earth and Israel were set aside for a time, though the gifts and calling of God were without repentance. The counsel, hidden from ages and generations, was now to be revealed, the counsel stated in Ephesians 1, the embodying in one the remnant of Jew and Gentile in Christ; to set them in heavenly places, the companion and spouse of Him who was rejected and risen, gathered while He sat at the right hand of God, and to appear with Him in the same glory when He shall appear. (Col. 3: 4; 1 John 3: 2.)

126 Christ, as the seed of Abraham was the heir of the promises. Had He taken them alive here, He had taken them alone. Thus, after His vindication of His glory as Son of God, in the resurrection of Lazarus, and as King of the Jews, in His entry into Jerusalem, when the Greeks also came to seek Him, it was evident that the hour was come - though the Jews might have rejected the promised seed. The hour was come that the Son of man should be glorified; but, adds the Lord immediately, "Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit." Christ was to take the inheritance in resurrection with the church, born upon this plant from the tomb of death. The church is therefore perfectly justified; that is, Christ takes the promises, not as on earth, incarnate, but as risen. That is, after He has done all needful to redeem the church, and in the power of that life in which He associates them (quickened them into fellowship and association) by the Holy Ghost with Himself, when born of the Holy Ghost they are viewed as raised together with Him. In a word, He is heir as the risen Man, the ascended Head of the church. The confirmation of the promise to Christ, referred to by the Spirit in the Galatians, accords exactly with this. It is in Genesis 22, where we find the promise of blessing to the nations, made to Abraham in chapter 12, confirmed to the Seed consequent on his reception from the dead in a figure, as the apostle speaks in Hebrews 11: "Because thou hast done these things," etc.; and, "In thy seed shall all the nations of the earth be blessed." Thus we have seen under various lights this blessed truth, how the church was redeemed into union with Jesus, that in taking the inheritance He might have a help meet for Him, entirely associated and made like to Himself glorified. For this it was necessary, not only that the church should be redeemed, but that He should go and prepare a place for it.

127 The resurrection was both the accomplishment of the redemption of the church, and also set Jesus in the place in which He could establish the sure mercies of David (Acts 13: 34); that is, establish in His Person all the promises to Israel; but He had yet to take the heavenlies, that the kingdom of heaven might be established, that He might fill all things, and associate the church in that new yet everlasting glory, prepared before the worlds yet hidden from preceding ages, for which the rejection of Messiah by His people, by the Jews, in the wisdom of God made the way. There were two things in this - the preparation of a place, a heavenly place of abode; and the gathering, out of all nations, those who were to be the joint heirs - to call the bride who was to inherit it.

Thus, in John 14, the Lord says, "I go to prepare a place for you. And if I go to prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." See John 17. "Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory which thou hast given me: for thou lovedst me before the foundation of the world"; and "Whom he foreknew, he predestinated to be conformed to the image of his Son, that he might be the firstborn among many brethren"; and Colossians 1, "The head of the body the church, the firstborn from the dead." But how is this? Not as "bearing the image of the earthy," but, as we have borne that, we shall also bear the image of the heavenly. "As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly." This is in 1 Corinthians 15, where the subject is entirely the resurrection; and in Romans 8 it is pursued, not to sanctification here below, but to glory. "Whom he justified, them he also glorified"; "Who shall change (as we read in Phil. 3) our vile body, that it may be fashioned like unto his glorious body."

128 The time of this is clearly taught in Scripture. Christ now is hid in God; Col. 3: 3. Our life is hid with Him there. It is a time of gathering, by the Holy Ghost, the members of His body, the co-heirs, while He sits on Jehovah's right hand, till His foes be made His footstool. "Having," says the apostle (Hebrews 10), "by one offering perfected for ever them which are sanctified," He sat down, "from henceforth expecting till his enemies be made his footstool." He has finished all He had to do in redemption for us His friends; and while we are actually gathering by the power of the Holy Ghost sent down by Him, and revealing Him and the Father by Him, He sits there expecting, not taking the earth till this, the gathering of His bride, His co-heirs, be accomplished. Seated on the Father's throne, there the church knows Him now. But while He waits, we, yea, the whole creation, wait for the manifestation of the sons of God; as to when and how the Scriptures are plain. If we are to be conformed to the image of the Lord Jesus, it is plain it must be by resurrection and glory, because He is risen and glorified. Accordingly it is said in Romans 8, "The whole creation waits for the manifestation of the sons of God: and not only so, but we ourselves also, who have received the firstfruits of the Spirit, groan within ourselves, waiting for the adoption, to wit, the redemption of our body." In Colossians 3, "When Christ, who is our life, shall appear, we also shall appear with him in glory"; and in 1 John 3, "We know that when he shall appear we shall be like him; for we shall see him as he is"; as we have seen before the Lord saying, "I will come again and receive you to myself, that where I am, there ye may be also." And the circumstances of this, the resurrection or change (" for we shall not all die, but we shall all be changed," which is the church's entrance into glory), are particularly told us (1 Thess. 4): "The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord."

129 The description of this, of the "marriage of the Lamb," and of the consequent judgment of the earth, or at least of the leaders of antichristian wickedness, may be found in Revelation 19. The judgment is described in yet wider terms in Jude, where "the Lord cometh with myriads of his saints to execute judgment"; or, as in Zechariah, "The Lord my God shall come, and all the saints with thee"; when He shall have presented His spouse to Himself, a glorious church, "without spot or wrinkle or any such thing," in her own beauty and glory that is proper to herself, seeing in her Lord the beauty and glory of the Father, and with Him in His own glory, and in the power of that love in which He has loved her, and given Himself for her, that she might be perfectly purified and glorious with Him where He is; and then brought forth in glory with honours such as His, the participator in all His glory, the glory given Him of the Father (that the world may know that we have been loved as He was loved), to judge angels and the world; companions in all His glory, and the ministers and instruments of the light and blessing of His reign over a refreshed and solaced earth, renewed out of its miseries, where Satan is not. "For unto the angels hath he not put in subjection the world to come, whereof we speak." "They that are counted worthy to obtain that world and the resurrection from the dead, die no more"; "on such the second death hath no power, but they . . . shall reign with him [Christ] a thousand years." Blessed are they! Risen already as regards their souls, they now, when Christ appears, are raised as regards their bodies, on account of His Spirit dwelling in them, to a resurrection, not of judgment, but of life (John 5: 29); a resurrection which belongs to the church by virtue of its union with Christ, through the Holy Ghost dwelling in them, and with which, therefore, the wicked can have nothing to do, though raised by the word of Christ in their own time for judgment," but they that are Christ's at his coming"; the rest, when (the kingdom being given up) as Son of God, He, on the great white throne, shall judge the dead, heaven and earth being fled from before His throne. So the word of God instructs us. The taking of this kingdom by Christ is described in Daniel; but as this would lead us into the second part, or the earthly glory, I do not yet enter on it, having only here sought to shew the place which the church holds in this scene, and the scriptural connection of It with all the most sweet and fundamental truths, which, in their true light, rejoice and fill the heart of the true believer.

There is one point of this scarcely touched on here but I should be too long, and depart too far from the subject, so as to distract the minds of others); that is, the place of the Father's love in it. But this is very blessed also. It is the Father's kingdom we pray for. In the Father's kingdom we are to shine as the sun, that is, as Christ the Sun of righteousness; Matt. 13: 43.

130 In the Father's glory Christ is to appear. And this is a sweet part of it; for it passes into deeper and yet calmer waters, where eternity unruffled is found - that wide and soundless ocean of infinite joy, the length, and depth, and height, and breadth, of which are, we know, unknown: I say, "passes into," for it is learned there: we learn glory there; grace, perhaps, more deeply here. We witness it there. But the passages referred to may suffice to lead those who search much into this blessed and simple truth. They will soon learn that they have everything to find there - the fulness of Him, who, without beginning, began, and without end shall endlessly fulfil, all the joy which itself enables us increasingly to apprehend. There are great lessons to learn in glory with Him, the Lamb, in whom we have all the Father revealed. The life we have received makes it ours now. But this is individual. Here I have simply traced the place of the church, when Christ takes the glory and the power, and it is manifested as His consort and companion in the same glory and love, all things blessed through it as the medium and sphere of the display of His glory and blessing.

Isarel

We have seen, in the first part of this tract, the infinite grace of God manifested in the exaltation of the church into heavenly places. In this second part, we pass on to the interest of the earthly people, "a people wonderful from the beginning hitherto." As in the church we have seen the full manifestation of grace, so here we shall behold, supremely displayed, all the providence, all the counsel, all the patience, all the long suffering mercy of God, manifested in sovereignty, shewn already, or before the end of the history of this earth, the wonderful theatre of all His dispensations: here is the importance of the thing. It was necessary that God should choose some nation: in this He was both sovereign and wise. He chose the Jews: He formed them for Himself, that they should be His witnesses, and that they should shew forth His praise; Isaiah 43: 10, 21. Let us follow the history of this people of God, towards whom "the gifts and calling of God are without repentance," Rom. 11: 29.

131 The two passages we have just quoted are sufficiently remarkable in themselves to attract all our attention to Israel. God has formed this people for Himself; and it is with respect to them that it is said, "The gifts and calling of God are without repentance." It follows as a direct consequence, that the faithfulness of God on one hand, and His character on the other, should be found specially manifested in this nation.

In fact, it was in contemplating the dispensations of God toward this people that the great apostle of the Gentiles exclaimed, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!" Rom. 11: 33.

But it is on earth that they are the witnesses. As to the heavens, there is neither Greek nor Jew, Barbarian, Scythian, bond nor free, but Christ is all and in all; Col. 3: 11. Consequently, this witness acts on the nations of the earth. God Himself, in the midst of this people, and by their instrumentality, acts on these nations, and shews Himself amongst them by His justice and power towards Israel, and by the connections which Israel had with the nations, or the nations with them, and according to their conduct towards this people.

Here, then, all His providence finds its centre, as it is written: "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel," Deut. 32: 8. Thus, then, the faithfulness, the character, and the providential government of God are found displayed on earth. I shall endeavour to follow, according to the Scriptures, - some of the facts, the principles, and the testimonies, which refer to this people, and instruct us in the judgments and ways of God.

132 There is a very clear distinction between the ways of God before and after the deluge. Since the fall, there has always been a people of God, and the world of the ungodly. God has never left Himself without a witness. The prophecies of Enoch were the instruction of the people of God in those days, and the hope of the faithful in our days. Nevertheless, in those times, there was no manifested judgment, no nation, no external call, which formed believers or an elect people into a body acknowledged before God; and there was consequently no development of the principles of the character of God. It was a fallen race; and the fallen nature of man shewed itself, and followed its course in spite of the witness of God; and God did nothing until (the evil being intolerable) He swept them from before His face, by a judgment which none could escape, save the little band in the ark; and the world, swallowed up in the waters, perished. God "repented that he had made man," for "the earth was corrupt before God; and the earth was filled with violence," and God destroyed it.

The world which exists now is a new world, reserved for fire in the day of judgment. In this world there are two great principles: rule in the hands of men - and separation from the world by the call of God.

The first is easily corrupted; and men may shew themselves in this, and in everything else, unfaithful in maintaining the glory of God; but where there is the possibility of evil, where there are principles, which, left to themselves, might produce evil and misery, there the ordering of everything on divine principles, according to the will of God, is the first principle of happiness, which, in its character, embraces all the extent of the earth. This was the principle which, in its root, was established for the first time with Noah, for the guidance of that new world, which rose out of the ruins caused by lust and violence: "He who sheddeth man's blood, by man shall his blood be shed." It was the authority of God over life, put into the hands of man, and for which he was to be responsible The exercise of this power was the manifestation of the judgment of God, and recalled the holiness, the authority, and the constant watchfulness of the Most High. This at least was its true character. But in order that the value of this principle of rule should be recognised in its details, either by the governor, or the governed, it was necessary that the source whence it emanated should be acknowledged. The value of this principle was its recalling, to the heart and the eye, the authority of that God who had established it - an authority which, thus recognised, would restrain the lusts of the flesh, ere they broke out in those acts to which the power of the sword itself was to be applied, and would even prevent the effects of those desires which were not sufficiently serious to come under the immediate application of the law. But not only do we see the head of this new world failing (in the very beginning) in self-government, and consequently losing the respect of him who ought to be the first to obey, even his own son; but we also perceive an evil and malicious spirit, who knew how to destroy the efficacy of this power in its very source, by appropriating it to himself - presenting himself as the source both of the evils and blessings which resulted from man's conduct, or were the effect of the power and rule of God. And in the fallen and sinful state of man, he was able in some degree to verify his pretensions, or at least to cause them to be respected.

133 Hereupon, then, came in the second principle; viz., the call of God: a principle which (by separating one person, one people, one family, one assembly, which acknowledged the true God) was capable of rendering them witnesses of His character, and the theatre where He could display His power in accordance with that character. "And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God. And Joshua said unto- all the people, Thus saith the Lord God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nahor: and they served other gods. And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan," etc. (Josh. 24: 1-3). We see, in the history given in this passage, the occasion and the necessity of this call, which was a thing unheard of in all the provocations before the deluge. "Your fathers served other gods!" - a fresh crime, a fresh snare of Satan, which called for new measures on the part of a God who is all goodness.

Strife and violence displayed themselves in the time of Nimrod; and perhaps pride and ambition, rising against God, were seen in those who wished to make themselves a name, lest they should be dispersed. There Satan caused the principle of rule to flow from the will and the violence of man, and the concentration of power from the name he was making for himself. But the judgment of God, confounding their projects and dispersing them, sufficed to shew the supremacy of His power to humble their pride, and by the confusion of tongues to originate at the same time the national separation and ties of country, which were to furnish opportunity for the organizations of His providence.

134 But, whilst the pride of man was abased by the judgments of God, and served only to display His watchful power and to accomplish His providential designs, the substitution of the power of Satan in man's heart, under the form of false gods, as the originators of rule and the authors of judgment, gave occasion to Almighty God, who is ever able to extract good from evil, to display the other principle before mentioned, even the calling of God; and thus He glorified Himself, even by the perversities of His foolish creatures.

God called Abraham, who was a type (both according to the flesh and the spirit) of the family of God, and the depositary of all His promises. These are the terms of this call: "Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee: and I will make of thee a great nation, and I will bless thee, and make thy name great: and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed." Here, in principle, was separation from the world, by breaking all its strongest ties and nearest relationships, in order that he might give himself to God alone, in heart, faith, and confidence.

The principle of national government and family authority remained in all its power, but Satan had seized upon it; and our gracious God, by drawing one family and nation nearer to Himself, introduced a new and powerful principle to make good His name, His character, and His grace, in the midst of that world, which had withdrawn from His providential judgments, by throwing itself into the hands of the great adversary of its happiness, as well as of the glory of God. The want of fidelity and power in man, under responsibility, was thus again shewn, in a manner fatal to the whole world; because his weakness had placed it in the hands and under the authority of Satan, not only in consequence of the sin of the whole human race, but as respected the principle of government introduced for its regulation. But the principle of the call of God maintained His supremacy in a manner which put it beyond the effects of man's responsibility; and therefore God could add to it unconditional promises. This is what took place as respected Abram; and, in what follows, we shall see its importance in the history of the people thus chosen. This is the difference between the external call in itself, and the principle of government (two things, nevertheless, which have clear and positive rights on the hearts of men) on one side, and the certainty of the promises and the calling of God according to grace on the other, whether for the Jews or for the church. God's right is recognised by the believer in the first case, but also the perfect failure of man in every sense, as respected them. The efficacious power of God is felt, and produces its effects, n the second.

135 The existence of this principle of the call of God has been developed, since the time of Abraham, under various forms; but God has constantly maintained the principle. In the history of the government of the world from that time there have been many changes of the greatest importance, in which the government of God has been displayed; and the truth of it will yet be honoured by the results which shall spring from them in the latter day. These are the subjects of the Old Testament prophecies; as the precious subjects of the New are the faithfulness of God to His call, as respects His ancient people, and the manifestation of this call in a new form, which leads the church into the knowledge and enjoyment of heavenly things - things plainly revealed by the Holy Spirit which has been given to it.

Before the deluge, then, we see the perfect opposition between fallen man and the character of God; and that, after a simple yet powerful and patient testimony, God swept this mass of iniquity from before His face, and washed the polluted world in the waters of the deluge. We have seen the principle of judgment and daily retribution introduced under Noah, as a constituent of the new world. This is the principle of government. We have also seen the principle of the calling of God marked out in the history of Abraham. This is the principle of grace, holiness, and the supremacy of God. But the union of these two principles is also presented to our view in the Scriptures; a union very remarkable for a time, as a new trial of the faithfulness of man under responsibility, and in circumstances altogether singular, and accompanied by a still more astonishing display of patience on the part of God, which will furnish the subject of that solemn praise in the latter times: "His mercy endureth for ever." As to the future, the union of these two principles is the source of a state of things which will be the manifestation of the incomparable wisdom and power of God, when He takes the government into His own hands.

136 The history of the union of these two principles, whether under the responsibility of man or in the efficacy of the supremacy of God, is the history of the Jewish people. The law is the directing principle of it, as being the expression of the actual terms of God's government. It is consequently in the history of this people that we must look for the centre of the administration of the government of the world; containing (as it does) in its past history, on the one hand, the witness given by a people called to the knowledge of the only true God against the false gods of the Gentiles ("Hear O Israel, the Lord thy God is one Lord!"), and, on the other hand, the witness afforded to the principles of the government of the true God by His conduct towards His chosen people, blessing or punishing them openly according to their proceedings: "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities," Amos 3: 2 In their history for the future (of which prophecy is the account), the sovereignty and efficacy of the calling of God will be clearly and openly manifested, and the government of all the earth be put into the hands of the king whom God has established, and conducted according to the principles of a law which God shall, in the meantime, have written on the hearts of His people; a covenant teeming with rich and sovereign blessings, and proving at once the riches of His goodness and the faithfulness of His promises, and of which the obedient Gentiles shall partake, according to their measure, in a world filled with the knowledge of the glory of God, as the waters cover the sea.

But if the responsibility of man gave mediately an opportunity for the display of the whole character of God on the one hand, the weakness of man on the other made it necessary for God to establish the hope of all His promises on some other basis than this responsibility. And, in fact, we see, in the history we are examining, that Israel receives the promises in Abraham, according to the calling of God absolutely and unconditionally. Under the law, Israel takes these promises on the responsibility of their own obedience. We will examine their circumstances in these two respects rather more in detail.

137 The promises of blessing were given to Abraham unconditionally. We read in Genesis 17, that "when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face, and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be called Abraham; for a father of many nations have I made thee. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God." Then he received the seal of circumcision, which, if neglected, occasioned, not the loss of the promise nationally, but the cutting off of him who omitted it. We also see the unconditional promise in chapter 15, "He that shall come forth out of thine own bowels shall be thine heir"; and, again, "so shall thy seed be"; and in verse 18, "In the same day, the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt, unto the great river, the river Euphrates: the Kenites," etc. This promise to Abraham is confirmed to Isaac in chapter 22, and to Jacob in the vision at Bethel, equally unconditionally.

Let us compare the covenant made with the people at mount Sinai. God had brought them out of Egypt with a strong hand, and had led them with grace and blessing to the mount, providing for all their wants, and never reproaching them for their murmurings; and Israel encamped over against the mountain. This was God's message to them by Moses, "Ye have seen what I did to the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now, therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine. And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. And Moses came and called for the elders of the people, and laid before their faces all these words which the Lord commanded him. And all the people answered together, and said, All that the Lord hath spoken we will do. And Moses returned the words of the people unto the Lord," Ex. 19: 4-8.

138 Then the law was given; and thus was the covenant concluded, on the express condition of obedience on the part of the people, as a preliminary to their enjoyment of the promises it contained. What was the consequence of it? Just what must be expected from man - from our wretched hearts. Before Moses could bring down the details of the covenant from the presence of God, and the commandments written by His hand, the people had turned completely from Him, and had made to themselves a god of gold.

The covenant was, on their part, broken in its fundamental principle almost before they had received it. "And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up; make us gods which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him," Ex. 32: 1. What forgetfulness of the hand of God! But the Lord takes them at their word, and does not acknowledge them as His people under the covenant that had been made with them. He said to Moses (v. 7), "Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves."

Let us pause for a moment at this important juncture, and consider the unfolding of the relationship of God with the world, and with men, in this people: after that we will return to their history. From this time we see the three great instruments of these relations, holding their place in the midst of them: Moses was the representative of royalty among the people of God. "Moses commanded us a law, even the inheritance of the congregation of Jacob. And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together." Aaron held the place of the great high priest; and Miriam as the prophetess: "For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam," Micah 6: 4. See also Ex. 15; Num. 13.

139 Thus we see in the wilderness the model of the three mediatorial instruments of the power of God - one, the communication of His will; the second, the means of our approach to Him; and the third, the instrument of His government, the recipient of His power.

Moses at different periods filled all these three functions. Thus also in the plagues inflicted on the proud Egyptians, Aaron acted as prophet, Moses as God to Pharaoh, but that changes nothing in the main. During the union of the two principles of government and calling, these things were fully developed. But under responsibility in these things, the Jewish people corrupted themselves in each one of them.

Under the priesthood (when God was their King, and there were only judges raised up from time to time to preserve them in their inheritance from the occasions of misery produced by their unbelief), they were connected with God through the medium of the priest. Shiloh was the place where God had put His name; but what was the end of it? A witness of judgment to all generations. "Go ye now [saith the Lord] to my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel . . . . I will do unto this house . . . . as I have done to Shiloh," Jer. 7: 12. Under the priesthood there was complete corruption, even in the priests; as we see in 1 Samuel 2, and in the touching scene described in chapter 3, which marked Ichabod on the people of God. I say not that the priesthood was abolished; far from it: it was, on the contrary, to be an example of the patience of God, until He came who could efficiently fill all its functions.

Samuel was the representative of the prophetic line, a judge also, governing the people by the witness of God - a witness given, as we have seen, against the actual state of the priesthood. It is for this reason Peter says, in Acts 3, "All the prophets from Samuel and those that follow after." This then was God's government by prophets; yet the people were not yet satisfied with it, but desired a king: and God gave them "a king in his anger, and took him away in his wrath," Hosea 13: 11. A king chosen according to the flesh, when God was their King, served only to shew the weakness of all that man did, the folly of all he desired. Nevertheless, the kingship of Christ over His people was ever in God's designs. And He gave them a king after His own heart, and David and Solomon furnished the type of the kingship of Christ: one, in suffering and overcoming all his enemies, after complete obedience; the other, as reigning in peace and glory over a happy, obedient, and prosperous people. There the picture ended! Man may furnish types, but can never fill the functions of that which is true, and which shall be fulfilled in Christ. The repose and glory which Solomon enjoyed were the cause of his fall. He kept not his uprightness in the midst of the gifts of God, but drawn aside by his wives, he followed other gods. Kingship, the last resource of God for maintaining His relationship with His people, was corrupted, just in that particular in which Israel should have been His witness. The kingdom failed, and was divided: nevertheless, the house of David had one tribe, in the wisdom of God, for the love of David His servant and of Jerusalem, the city which He had chosen among all the tribes of Israel; for the calling of David was a calling according to grace, and the choice of Jerusalem was the choice of God. See 1 Chr. 21: 22; 1 Chr. 22: 7-14; 1 Kings 11: 13.

140 After that, the longsuffering of God waited, teaching reproving, and forewarning by His prophets. For "the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling-place: but they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people till there was no remedy. Therefore he brought upon them the king of the Chaldees," 2 Chr. 36: 15. The rest of their sorrowful history is short: the kingdom was made over to the Gentiles. God, to fulfil His designs, preserved and restored a remnant, in order that His Christ should be set forth in the midst of the people, "a minister of the circumcision, to confirm the promises made to the fathers." The prophet was manifested, the king was born but rejected. The history of this all-important event is given us, though shortly, in the controversy which Jesus had with all classes of the Jews, at the close of His ministry; Matt. 21: 23, etc. At length He sent unto them, saying, "They will reverence my Son. But when the husbandmen saw the Son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him." And their judgment was given, and their desolation declared in these tender words: "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee; how often would I have gathered thy children together, even as a hen gathers her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord." Having accomplished His ministry to the people as a prophet, and maintained their cause (notwithstanding their being under a righteous judgment until that day) like Aaron, not yet come from within the veil (they therefore consequently ignorant of their fate), He will return as a King, and fill the throne of David His father. He shall be a Priest upon His throne, according to the promise: "For the children of Israel shall abide many days without a king and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim. Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days," Hosea 3: 4, 5. In those days, the government and the principle of calling shall be united under the reign of Christ; and "the Lord shall be King over the whole earth: in that day there shall be one Lord, and his name one." Nevertheless, Jerusalem shall be built and safely inhabited; and God shall say, "It is my people: and they shall say, The Lord is my God," Zech. 13, 14.

141 Having thus briefly followed the history of this people, until grace shall restore happiness to their nation (which shall bear fruit, and be the people whom the Lord has blessed, Matthew 21: 32) - a history which shews us how they have been the scene of the manifestation of the principles of God's government - I will now resume the consideration of their relationships with God, under more general, yet deeper and more detailed, circumstances.

We have seen the promises made to Abraham unconditionally; the exodus from Egypt through grace and the strong arm of God. We have seen the people, led by grace to mount Sinai, enter into a covenant based on their obedience, and break every tie with God by making to themselves a god of gold. But this circumstance gave opportunity for the revelation of another principle of the greatest importance - mediation; which served at once to maintain the consistency of the character of God with the choice which He had made of a wicked people, and to give occasion for the development of that character, in patience, justice, and faithful chastisements and pity. Mediation always recalled to God His grace; never the covenant of obedience: for then there was no need of it, inflicting, perhaps, at the same time, severe chastenings, the duration and severity of which were proportioned to the fervour of the mediatorial supplications - a mediation on which, consequently, all the relations of God with His people were based; in order that He might display all the riches of His grace and of His nature, manifested towards the people of His choice, beloved by Him (the just God), but constantly failing, in fact, in the obedience which was His due, and which would have been the source of direct blessing.

142 Mediation sustained the relations of God with His people in the midst of their transgressions, whilst all His wonders were made known, and until His judgment had severed the wicked from among them, and completed the blessing and glory of His people under the sustaining hand of him who had been the mediator during the time of all their trials. "And the Lord said, I have pardoned according to thy word: but as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, have tempted me now these ten times, and have not hearkened to my voice; surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: but my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land, and his seed shall possess it," Num. 14: 2-24; read all the chapter.

But we must observe the historical evidences of this introduction of mediation as a support to the old covenant, or the foundation of a new one. "And the Lord said unto Moses, I have seen this people, and behold it is a stiff-necked people: now therefore let me alone that my wrath may wax hot against them, . . . and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou* hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply thy seed as the stars of heaven, and all this land which I have spoken of will I give unto thy seed, and they shall inherit it for ever. And the Lord repented of the evil that he thought to do unto his people," Ex. 32: 9-14. Here was the principle.

{*God had before said to Moses, "thy people, which thou."}

143 The consequences of this mediation - the conduct of Moses towards the people - his return to God with fresh supplications (placing himself as the one hoping to atone for their sins), together with the detail of God's answers, are found in what follows in Exodus 33. At length Moses intreats to see the glory of God: this was impossible; but He promises to make all His goodness to pass before him. "And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children unto the third and to the fourth generation," Ex. 34: 5-7. Then, on the renewed intercession of Moses, the Lord announces to him some modifications of His dispensations; and in the end it is said (v. 27), "Write thou these words, for after the tenor of these words I have made a covenant with thee and with Israel."

Here we see a covenant founded on the calling to remembrance the covenant made with Abraham, etc. (the intercession of Moses staying the uplifted hand of God), and the revelation of a special character of relationship with the people; a character on which is based the new covenant with Moses the mediator, and the people. When Moses interceded in the desert on the return of the spies, his intercession was founded on the character given by God as the terms of the relationship existing between Him and the people; and both the answer and the judgments of God are in accordance with this character, save only one special mark of mercy which arose from circumstances. Ezekiel 18 (often quoted with really unbelieving views) announced that God acted towards the people for their own iniquity, and according to the covenant of which we are speaking, and in truth put an end to an important application of an important principle it contains. The same thing is found in Jeremiah, who concluded the period of their history in their country, as Ezekiel concluded it out of it, accompanied in the former by a promise of a covenant and a new order of things, which should in the latter days be made with the house of Israel and the house of Judah; Jer. 31: 27-37. It will be found also that Daniel, who prophesies of the four empires, confesses both their past and actual transgressions.

144 Having traced the allusions to this covenant, there is one remark which it is very important to make; and the intercession of Moses, at the time of their sin in making the golden calf, gives rise to it. It is this: the Spirit of God, in all references to the true hopes of Israel, refers to the unconditional covenant made with Abraham. Thus we have seen Moses saying, "Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, saying," etc. In the same manner the God of mercy, having pronounced blessing on their obedience, and followed their rebellions with threats, until their actual dispersion, adds in Leviticus 26, "If they shall confess their iniquity, and the iniquity of their fathers . . . and they then accept of the punishment of their iniquity; then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land." See also Micah 7: 20. Such was the hope of Zacharias, filled with the Holy Ghost (Luke 1: 72, 73); such also the prophetic song in Psalm 105: 6-9, 42. According to the solemn declaration of God, when Moses asked, "If they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM," He said also, "Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations." Therefore, the apostle in discussing this subject says (Rom. 11: 28), "As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes."

145 We see, in the book of Deuteronomy, the people, when nearly entering Canaan, put under the principle of obedience, and their enjoyment of the promises dependent on that obedience. Moses recalls to the people all that God had done for them, adding, "The Lord hath not given you a heart to perceive, and eyes to see, and ears to hear . . . . Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do . . . that thou shouldest enter into a covenant with the Lord thy God . . . that he may establish thee to-day for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob." As it is said, Moses "set before" them "life and death, blessing and cursing." It was a covenant which, in remembrance of the oath made with the fathers, is a covenant of blessing, if they obeyed, and of threatenings, if they disobeyed. God did not promise that they should possess the land, but that they should be blessed in it; otherwise, that they should be driven out of it; but that God would shew mercy unto them in a far country, if their hearts turned to the Lord. For this reason the apostle quotes a passage here as a pledge of the righteousness of God according to faith, because the observance of the law was impossible in any land except that of Israel. Nevertheless, if they were obedient in heart, and turned to the Lord, they should be heard and delivered. The return under Nehemiah was a partial accomplishment of this promise, and this covenant. But in that return, there was no question of the promises made to Abraham. It was an event that shewed the mercy and faithfulness of God, but which was not the fulfilment of His promises and original covenant, although it involved important consequences. The original promises, given unconditionally, and guaranteed by the oath of God, must find a complete fulfilment in all their extent.* This is what still remains for the people of God. Joshua gives the history of their then present and earthly fulfilment; and the book of Judges, that of the fall of Israel in the midst of human enjoyment.

{*What is said in Deuteronomy 32 goes farther and deeper: God speaks not according to the covenant, but according to His sovereignty, and His thoughts. Consequently, the joy of the Gentiles with His people is there introduced.}

146 In order, then, to accomplish the full manifestation of the thought and will of God, there was needed, not only the promise made to Abraham, and the mediation (which testified to the complete violation of it), to sustain the weight and truth of God's promises, in conformity with His justice, until the fulfilment of the promises should take place (a mediation which was the type of Christ's); but there was also needed the representation of the type of Him who was to be the instrument of their accomplishment, and the centre of the blessings they comprised. This must be by grace in the midst of a fallen and rebellious people, who were consequently thrown upon the mercy of God. This representation took place in David among a people, who, transgressing under the immediate government of God, desired in their wretchedness another king than Him, that they might be like unto the nations. After this filling up of their iniquity, God, in His grace, gave them a king, who was a remarkable type of Christ - named as king, rejected, driven out, hunted as a partridge on the mountains, but just, patient, and obedient under his sufferings; the hope of Israel, when Israel would not hope in him, filled himself, in the midst of his trials, with all those glorious hopes with which the Spirit of God inspired him; afterwards vanquishing all his enemies, and reigning in glory in Solomon. These are the things which God gave us, to serve as a type of Christ rejected - Christ the hope of Israel. And in fact the Psalms are the prophecies of the experience or the expression of the sympathy of Christ with all the sufferings of His people. We see the soul of Christ revealed, either in the circumstances which were to befall Him, in the midst of His people (and in that case taking the form of direct prophecy); or in the events which were to happen to His people (and in these He is found by His complete sympathy, as His Spirit expresses itself, "In all their afflictions he was afflicted," or, as He said, "Saul, Saul, why persecutest thou me?"). In every case they are songs which give, not an historical narration, but the soul, the feelings, the thoughts, the dependence of the spirit of Christ under the circumstances detailed: an admirable thing to give us the most perfect acquaintance with Christ, and throw a light and a personal interest over all the circumstances described in the gospel histories, and in those prophecies whose accomplishment is yet future.

147 We find the mind and the thoughts of Christ, on all that was passing around Him, in the gospels. We find it also in the whole prophetic history of future events. These strains introduce us to His heart, whether it be to the reality of His sufferings, or to the perfection of His sympathy with His people. The sufferings and the kingdom of Christ are the completion of all the promises which have been typically presented to us in David and Solomon: and the Spirit of Christ, as in the midst of His people, presents to us in the Psalms all that He was in them.

But there were also declarative prophecies; and we would speak a little of their character. These begin with the anticipated fall of the kingly power - the last means of maintaining the union (in the responsibility of man) of the government and the character of God in His called ones according to the flesh. In order to enter into their full character, we will take the prophet Isaiah, where the commencement of this species of prophecy is given us. This prophet begins by stating the complete fail of the nation - their future glory - the coming of the Gentiles to that revealed glory; and he takes Israel themselves for a witness that God had done all that was possible for them, and that they had only brought forth wild grapes. He declares, nevertheless, that after judgments grace should triumph in blessings to this rebellious and backsliding people. After this, he is regularly appointed to his mission, and goes to meet Ahaz.

It is to these latter circumstances that I wish to draw the attention of those who have accompanied me in my researches. The first thing to be observed is this: that the promise, and the prophecy as a witness of the promise, are always applicable to a state of failure. Adam, in a state of innocence, had no need of the promise. Israel, walking in all uprightness under the law, and rejoicing in all the blessings which flowed from it, was not the subject of the reprimands of God, or of promises tending to encourage the faithful, when depressed by the prosperity of the wicked or the misery of the chosen nation. Consequently, the promise and the prophecy belong alike to grace. They are addressed to sinners, and are the intervention of God, to give an object to faith, or to sustain it where already existing. This is their character, as we find it in Isaiah 6 - the manifestation of the glory of Christ, as the Lord God of Israel, convincing the nation and even the prophet of sin, but strengthening his mouth by purifying it to bear witness, in the midst of them, to the judgment of God, and also to His faithfulness in preserving for future blessing the seed which was to be the strength of the tree stripped of all its glory. I say, the glory of Christ, because it is thus stated in John 12. Judgment had been hanging over the heads of this people for centuries; but at length finds its accomplishment on their rejection of Christ, the true David. See John 12: 40; Acts 28: 26, 27. The other part of the spirit of prophecy is intercession, the spirit of faith, which acknowledges the people and the fidelity of God; the answer of the duration of the judgment of God, as not being for ever - an answer which is the support of the faithful remnant, in the midst of a wicked people. The glory of Christ, and His rejection (sufferings), are the two subjects of prophecy - a rejection which shews the fulness of that wickedness which the glory condemns, and becomes the foundation of the hope which finds its blessing and its end in that glory. Reproof always takes place according to actual circumstances; and the violation of that law which was the rule of the government of God, together with the idolatry which destroyed their witness as a chosen people to the one true God, furnished the occasion for those wonderful expositions of grace, of which the prophecies are full, and also for the detail of those circumstances, by which God vindicated His rights in the midst of an ungrateful people by righteous judgments, and by means of a new covenant.

148 This is the reason that the prophets (I speak not now of Daniel and the Apocalypse), omitting the present dispensation, pass from the circumstances which gave rise to the prophecy to the circumstances in and by which the judgments of God on infidelity (which is the subject of the prophecy) shall be fully displayed. They pass to the events of the latter days, when God shall arise in judgment upon all nations - upon Israel, according to their behaviour as a people, and the Gentiles, according to their conduct towards that people; and when the glory of Christ, which has been the hope of the faithful in all ages, shall be manifested for their joy and complete happiness. It is impossible to understand the prophecies without looking to the circumstances of the latter days. Certainly there have been remarkable judgments on the Jews, and on the Gentiles who were in connection with them; but nothing which fulfils the prophecies, because nothing which fulfils the end of God. This, to my mind, is the meaning of the Holy Spirit, when Peter says, "No prophecy of scripture is of private interpretation"; it must form a link in the counsels of God, which only finds its completion in the solemn and magnificent scenes of the latter days. All the nations which persecuted Israel, and insulted God by their idols and their pride, shall take part in them. Christ must reign over all the nations. The mountain of the Lord's house is to be set up above all mountains, and the Gentiles shall flow to it. He must reign in peace; but first the judgments of God must be manifested: "When thy judgments are in the earth, then shall the inhabitants of the world learn righteousness." The consequences of these judgments on Israel, and even on the nations, may be seen in Isaiah, from chapter 13 to chapter 33, in which is contained also the glory of Israel, which shall be accomplished. The same may also be briefly seen in Jeremiah 25.

149 There are three classes of prophecy in the Old Testament, after the establishment of the kingdom - those which preceded the captivity, those during it, and those which followed the re-establishment of Jerusalem. But there is one event of the utmost importance, which gave rise to the division, viz., God's ceasing to reign in the midst of His people, and the giving authority and dominion over the whole earth into the hands of the Gentiles. Jerusalem ceased to be "the throne of the Lord," where His rule was directly displayed, where the ark of the covenant was found, and where God was seated between the cherubim. Consequently, there were prophets who bore witness to the circumstances of the Jews, and the other nations, whilst the throne of God was in the midst of Jerusalem, or who spoke of the judgments of God on His people and on their enemies. There were others who spoke of the state of the Gentiles, during the time that the authority of God in judgment was committed to their hands. The prophets after the captivity embraced both, and had a special character on account of the partial re-establishment of the Jews, whilst the Gentile empire still existed. The event of which we speak changed the whole state of the earth, by separating the government from the calling of God - two things which had long been united in the Jewish people under responsibility: a union which (having failed through the unfaithfulness of man, when God Himself ruled over them) had been propped up, and established afresh, under the reign of a man who was a chosen type of Christ. From the time of the destruction of Jerusalem, and of the throne of David, the government of the world was in the hands of the Gentiles; and the times of the Gentiles commenced (see Dan. 2: 37, 38) under a responsibility, the effects of which are described in the book of Daniel, the Apocalypse, and Zechariah, and which are characterised in Daniel 4. The four great empires which, by their pride and in God's providence, successively seized on the supreme power, and consequently brought themselves under this responsibility and failed, are well known. All the time of their dominion, Israel has been Lo-ammi, "not my people." This is all that we need say of them at this present time.

150 Before this event, prophecy was the voice of God, judging the nations as from His throne in the promised land. The world is viewed in its pride, rising against God and His people, and Babylon presenting itself only as taking the place where Israel had reigned. Its destruction is consequently foretold; but its history, and that of the nations which succeeded it, are not given. The question is always between the God of Israel, Israel, and the world. There is no mention of Babylon in the first prophecies of Isaiah, which end at chapter 12. In chapter 13 we have the destruction of Babylon, which represents the habitable world. In chapter 14 it is said, "For the Lord will have mercy on Jacob, and will yet choose Israel, and set them in their own land; and the strangers shall be joined with them, and they shall cleave to the house of Jacob. And the people shall take them, and bring them to their place; and the house of Israel shall possess them in the land of the Lord for servants and handmaids; and they shall take them captives, whose captives they were; and they shall rule over their oppressors." Here is Babylon set aside, and replaced by the restoration of Israel to dominion in the land of the Lord. "For the Lord shall reign over them in Mount Zion, from henceforth even for ever. And then, O tower of the flock, the stronghold of the daughter of Zion, unto thee shall it come, even the first dominion: the kingdom shall come to the daughter of Jerusalem." This is the accomplishment of the prophecy in Micah 4, "But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth from Zion, and the word of the Lord from Jerusalem. And He shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruning hooks." I have quoted all this as necessary to complete the scene. The details belong to the times of the Gentiles, which is the reason I refer to what belongs to those times.

151 But there were many prophecies which belong to Israel, recognised in a measure, though unfaithful. The great question was between Israel and the world, before and after the existence of the beasts: not as under their power, for the beasts come into existence only by Israel's ceasing to exist as a people. Egypt, which was at first the world, was already passed away in that respect - God having called His son out of Egypt. Assyria was its representative: that is the reason we see so many vital questions, between Israel and Assyria, as the last thing in the history of the present age.

Babylon represented the world in the time of the empire of the Gentiles, when God had given the empire to the Gentiles, and she was responsible in herself for the exercise of His power. Daniel, as we have said, has given us the results, but the call of God (a principle of all importance) was separated from government. We see the character of the union of religion and government under the beasts, in Daniel 3. Faithfulness was displayed in keeping out of such a union, while acknowledging the authority of the government; but for religion it appeals to God alone. But while Israel was the called nation, Babylon was not in question.

But the question between the authority of God's government in Israel and the world ever existed. Nineveh and Assyria were the occasion of it. This was how God acted. He permits the world, as executor of His judgments, to lay waste His people for their good. Judgment begins at the house of God; but if the worldliness and the sin of His people have been corrected by the stronger worldliness and sin of the world, what will the end of that world itself be? We have, consequently, two prophets, whose witness concerns Nineveh only: I one of these, the last witness given to the world in the mercy of God, that is to say, Jonah, a witness that there was the greatest and most speedy mercy for the world itself before God; the other, Nahum, a witness of the final judgment. "The Lord hath given a commandment concerning thee, that no more of thy name be sown." "The Lord hath turned away the pride of Jacob, as the pride of Israel"; but there was, through grace, a faithful remnant, though a small one. Here there was nothing but pride against the Lord: and who shall abide the day of His wrath? In the prophecies which bring into contact the state of Israel and the world, we find the activity of the Assyrian, as the last instrument of the wrath of God, and the judgment of Israel by its means; but at length their destruction by God Himself.

152 Israel is found a prisoner in Babylon, or, what is still worse, united in desire and principle with the king of the apostate system, having "made a covenant with death," and being "at agreement with hell," saying, "When the overflowing scourge shall pass through, it shall not come unto us, for we have made lies our refuge, and under falsehood have we hid ourselves": wretched refuge against the justice and the wrath of the Lord! The return from Babylon, when Cyrus was king, changed nothing in fact: "Behold we are servants this day," said Nehemiah (who felt the truth of the thing), "and for the land that thou gavest unto our fathers, to eat the fruit thereof and the good thereof, behold, we are servants in it: and it yieldeth much increase unto the kings whom thou hast set over us because of our sins; also they have dominion over our bodies, and over our cattle, at their pleasure, and we are in great distress," Nehemiah 9: 36, 37. And the Lord Himself, the legitimate King of the Jews, united Himself, in His infinite wisdom, to this confession of the state of His beloved Israel, in repelling their unholy temptations: "Render unto Caesar the things that are Caesar's, and to God the things that are God's." The wretched Jews received a repulse, which left the weight of their wickedness on their own heads. Their malice and wretchedness reached their height when they said, "We have no other king but Caesar." Although their state varied according to the character, the strength, or weakness of their rulers, yet were they always under the dominion of the Gentiles.

But it was quite otherwise as to the Assyrian, the rod of the Lord: he humbles them. But the Lord, choosing Jerusalem, puts her by His power beyond all the efforts of the pride of the world. Thus, until the end of Isaiah 13 where the history of the world begins, the prophet pursues the history of Israel in relation with the king of Assyria. The other events are only passing troubles; and both in Isaiah 7 and Isaiah 8 the king of Assyria is the subject of the prophetic threatenings; and from Isaiah 9 and 10, from the actual circumstances of the moment, he shews the outstretched arm of the Lord, until He takes the Assyrian by His strong hand to be the staff of His indignation, which is completed, and ceases, in Isaiah 10: 25, with the destruction of the proud king.

153 In chapters 10 and 11 we see the glory, the joy, and the peace of Israel, and of the world in their deliverance, a deliverance which, as the apostle says, shall be life from the dead. Chapter 10 marks, in a very striking manner, all the principles and effects of the judgments of God, which only leave a faithful remnant of His people, who destroy their enemies completely. It is God judging the earth, whether His people or the world. For this reason, after the destruction of Babylon and its king (who had been substituted in the place of God's union with Israel), we find in Isaiah 14: 24, 25 the destruction of the Assyrians upon the mountains, and the land purified from all those enemies, when the answer to the messengers of the nation shall be, that the Lord hath founded Zion, and the poor of His people shall trust in it (v. 32). In the remainder of the chapters which are applicable to this subject, we see the judgments of God on all the nations who have interfered with the affairs of Israel, whether near or afar off beyond the rivers of Cush. We see the subject also treated of in reference to the latter days (the occasions of the prophecies being sometimes the Assyrians, sometimes Nebuchadnezzar), and a complete mixture of dates and circumstances, if we refer them to past time - exact, however, even in detail as to the latter days, a detail which is verified and arranged by a comparison with other prophecies.

To enter into the details would be to explain almost all the prophecies. The slightest attention will shew us the application of these things to the latter days (for example, chapter 18 and the end of chapter 19). But we have said enough to shew the separation of rule and the calling of God, in the destruction of Jerusalem, and the giving of government or power into the hands of the Gentiles. With them it still exists, and shall exist, until the destruction of the last of the four empires: with this destruction the times of the Gentiles end. During those times the calling of God remained with some of the Jews. After the fall of their nation, after all hope was lost for the Jews in their actual state by their rejection of Messiah, this calling took place in the church, not for earthly, but for heavenly places; and God, in His providence, suffers the last empire to exist until it rises against Him and His church. See Rev. 16: 14; Rev. 17: 12, 14; Rev. 19: 19, 20. But this belongs to the history of the Gentiles, or to the hope and character of the church, of which we have before spoken.

154 We must observe here, that at the time of the invasion of the Assyrian (a type of what shall take place in the latter days), they acted upon Israel and Judah, seizing Israel and falling before Jerusalem. The king of Babylon (representative of the empires) takes Jerusalem; consequently, when he is destroyed, Christ will retake Jerusalem; and the contest between Him, as King there, and the Assyrian will begin; and the restoration of Israel shall have its full accomplishment.

Thus, among the prophets of the captivity, we have in Jeremiah (who prophesied in the land) the total rejection of Judah, as Lo-ammi, not a people; and a new covenant made with the two divisions of the people, Judah and Israel; and under this covenant complete blessing is brought in both to that nation and to the earth. We see in Daniel the history of the four empires, and the circumstances of the call of God, until their end. In Ezekiel, we find an entire omission of the four empires. The prophet, having given an account of the destruction of Pharaoh by the king of Babylon (whose attempts were a last effort to obtain the empire before Babylon), passes at once to events which characterise the return of Israel and their re-establishment in their own land, and to the attacks which their last enemies will make upon them; attacks which only serve for the complete manifestation to the Gentiles of the glory of God in the midst of Israel. These last events bring us to the consideration of the reunion, once more, of rule and the call of God in the Jewish nation, but under His dominion, who, in the display of His glory, shall make all the earth happy; in the reign of Him who shall be a Priest upon His throne, and who will maintain the fulness of blessing by His presence in His reign, and by the complete union, established and settled in Him, between the heavens and the earth.

155 We will quote some passages as proof of the accomplishment of these things: first, of the government of Christ in Israel, as powerful to subdue and drive out the enemies of His ancient people; and then of His being the peaceful Benefactor of them, and through them of the whole earth: in both cases joining together power and justice, which had long been separated. The cross of Christ was the complete overthrow of justice on earth. For the only just One was persecuted by the people whom He loved - of whom He was the benefactor and the glory; condemned by him who represented the government of the world, and who, nevertheless, declared His innocence; and at length apparently, and in one sense really, forsaken of God and given up to the justice of Him He had appealed to. This is what the cross was to the world. The church, which views these things in their heavenly light, sees in them, not the judgment of the patient Jesus, but of that world which rejected Him. It sees heavenly justice in the abandonment on the cross (divine love having provided a lamb for a sacrifice) - a justice which made good the rights of that victim, not by helping Him in this sinful and wretched world, where He finished the work of salvation, but by receiving Him to that place which was the only real witness of His righteousness and the glory of His Person; namely, to the right hand of the Majesty on high. The church, consequently, partaking of the righteousness and glory of Christ, should seek rather the fellowship of the sufferings of her Head, than the participation of that false glory which drove Him from the earth (see Phil. 3); expecting that which He expects - that His enemies be made His footstool.

In those days His cause and His right shall be maintained even upon earth, and His right hand shall find out all His enemies. The Jews suffer the earthly consequences until this moment. The kingdom which has rejected Him in His humiliation, rising out of the abyss, will oppose Him when coming forth out of His place in His glory, and shall find its end. Then Christ, uniting Himself to His earthly people, or at least to the faithful remnant, will subdue the whole world unto Himself by His power. The little stone which broke the image shall become a great mountain, which shall fill all the earth.

This is the witness of a post-captivity prophet, given in the passage where he speaks of Christ manifesting Himself in humiliation: "When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man. And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of Hosts shall defend them." See Zech. 9 and 10. "I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off; for I am the Lord their God and will hear them," Zech. 10: 6. And in chapter 12, "In that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it," Zech. 12: 3. The details of these things will be found in this chapter and the following ones. Jerusalem will have been taken before, as was foretold by Ezekiel, "I will overturn, overturn, overturn it; and it shall be no more, until he come whose right it is; and I will give it him," Ezek. 21: 27; see also Zech. 14. We see the same truth in Jeremiah 51: 19, "The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the Lord of Hosts is his name. Thou art my battle-axe, and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms," etc.

156 Let us come to more general descriptions of the reunion of Christ with this people, at the time of their restoration. "The children of Israel," saith the Holy Spirit, by the mouth of Hosea, "shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days." Read from chapter 2: 15 to the end of chapter 3.

This is the promise in Jeremiah 32: 37, "Behold, I will gather them out of all countries, whither I have driven them in my anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely: and they shall be my people, and I will be their God: and I will give them one heart, and one way, that they may fear me for ever, for the good of them and of their children after them: and I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul," etc. And in chapter 33: 14, "Behold, the days come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah. In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The Lord our righteousness. For thus saith the Lord, David shall never want a man to sit upon the throne of the house of Israel . . . . Thus saith the Lord, If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth, then will I cast away the seed of Jacob, and David my servant," etc. Also verses 7, 8 and 9 of the same chapter, "And I will cause the captivity of Judah and the captivity of Israel to return, and will build them as at the first. And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned and whereby they have transgressed against me. And it shall be to me a name of joy, a praise and an honour before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness and all the prosperity that I procure unto it."

157 Also in Isaiah 59, having described the state of sin and ruin in which Israel was found, their transgressions being multiplied before the Lord and truth lost, the prophet announces the intervention of the Lord in these words: "And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness it sustained him. For he put on righteousness as a breast-plate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke. According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come from Zion; and unto them that turn from transgression in Jacob [or, shall turn away ungodliness from Jacob], saith the Lord." I take here the reading of the apostle (Rom. 11-26), supported by many ancient versions, which alters nothing as to the present question; but the application of the passage by the apostle is of immense importance, for he says that it applies to the restoration of Israel, after the fulness of the Gentiles is come in; that is to say, to the glory of the nation after the end of the economy of the church.

158 There is yet another long passage which must be quoted. After the resurrection of the dry bones, the Holy Spirit by the mouth of Ezekiel says, "Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost; we are cut off for our parts. Therefore prophesy, and say unto them, Thus saith the Lord God, Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, and shall put my Spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: and join them one to another into one stick and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God, Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God, Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: and I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling-places wherein they have sinned, and will cleanse them; so shall they be my people, and I will be their God. And David my servant shall be king over them: and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children, for ever; and my servant David shall be their prince for ever. Moreover, I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them; yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore."

159 We may also read in detail Isaiah 65 and 66, the elect remnant of Judah, and the judgments on the wicked nation, the blessing of the earthly Jerusalem after a marked distinction between the faithful and unfaithful Jews (chapter 65: 13, 14; then chapter 66: 15), the remnant addressed in terms of the greatest tenderness and consolation, and at last judgment on their enemies. "For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many . . . . For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come and see my glory. And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord . . . For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain," Isaiah 66.

160 The same thing may be seen in Joel 3 and the manner in which it shall be done in Isaiah 63 compared with Revelation 19. The promise is found in the second Psalm. I have already quoted the latter chapters of Zechariah, and will only select three passages, amongst numbers that present themselves the first, respecting the re-establishment of the Jews; the second, respecting the judgment on the nations; and the third, concerning the presence of Christ as the strength of the restored nation against the Assyrian. "Behold," saith the Holy Spirit, by the prophet Amos, "the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God," Amos 9: 13-15. "Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey; for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent," Zeph. 3: 8, 9. What follows is the joy of Israel, saying, in verse 17, "The Lord thy God in the midst of thee is mighty." "Thou shalt not see evil any more," v. 15. This is the quotation from the prophet Micah: "Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek. But thou, Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Therefore will he give them up, until the time that she which travaileth hath brought forth; then the remnant of his brethren shall return unto the children of Israel. And he shall stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God; and they shall abide; for now shall he be great unto the ends of the earth. And this man shall be the peace, when the Assyrian shall come into our land, and when he shall tread in our palaces," Micah 5: 1-5.

161 That which follows is the description of what Jacob shall be in the midst of the nations, and of what God will be in the midst of Jacob and the nations: for, as we read in Zechariah 14: 9, the Lord shall be king over all the earth; in that day there shall be one Lord, and His name one. We see the kingdom given to Christ after the destruction of the fourth beast; Daniel 7: 13,14. In Psalms 75, 76, 82, we have God arising to judge the earth, because all have failed in obedience, walking in darkness, Christ celebrating the government of God as put into His hands, in Psalm 75, His re-establishment in Judah, in Psalm 76.

There is one consequence to be observed, which several of the quotations have in fact already marked; namely, the actual blessedness of the earth under the government of the Lord. The call to universal joy is found in Psalm 95; then in Psalm 96, the earth is called to sing the new song: being instructed, she sings the song in Psalm 97. Psalm 98 is the calling of Israel to sing. Their song is found in Psalm 99. Psalms 96 and 98 finish with one common chorus. The same state of things is described in Psalm 72, but directly as Christ reigning as Solomon. We have seen, in the passages quoted, the judgment of God on His unfaithful people, and the calling of God separated from His government, and the government made over to the Gentiles, furnishing afterwards the opportunity (through the rejection of the Messiah by the Jews) for the manifestation of the heavenly calling of God to the church.

We have seen the promise of the restoration of Israel, but under very adverse circumstances, even their chiefs at Jerusalem making a covenant with hell and the grave to escape the scourge of God; all the nations led by their pride and their passions against Jerusalem; the righteous judgment of God on His people: a time thus described by Jeremiah with the promises already quoted, Jeremiah 30: 7: "Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble, but he shall be saved out of it. For it shall come to pass in that day, saith the Lord of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him. But they shall serve the Lord their God, and David their king, whom I will raise up unto them." We have, in fact, seen all the nations of the earth assembled against her, saying in their pride, Where is thy God? But at this word, this unknown God shall shew Himself to their confusion, and shall gather them as sheaves into the floor; Micah 4: 12. Jerusalem becomes a burdensome stone to all nations. Her faithful remnant escape from the judgments. See Isaiah 65: 19. To the faithful remnant the Saviour manifests Himself. They weep justly, but they will have David their king - His feet shall stand upon the Mount of Olives. Then the calling and the government of God shall be united once more, "This man shall be the peace when the Assyrian shall come into the land." The wrath against Israel shall then have ceased; their land shall be delivered from their oppressors, who had long filled it: and the dispersed among the nations shall return. "And in that day there shall be a root of Jesse, which shall stand for an ensign of the people . . . and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab: and the children of Ammon shall obey them, Isa. 11: 10-14.

162 All the promises to Israel shall be fulfilled to the letter: for when has God failed in His promises? But the earth also shall rejoice before the Lord, Himself coming to judge it. And we have seen in Daniel 7 dominion over all nations put into the hands of the Son of man; and His kingdom, which broke the image, becomes a mountain which fills all the earth. We have seen also, in speaking of the church, that Satan shall be bound at this time, and there will be a world blessed under the dominion of Christ, from which outward temptation and the tempter shall be alike banished. The Lord shall hear the heavens, and the heavens shall hear the earth, and the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel (that is, the seed of God); Hosea 2: 21. There shall be a chain of blessing without interruption or hindrance from the throne of the Lord to His people blessed on the earth; and the Gentiles shall rejoice with them.

163 We have seen this state described in Psalms 96, 99, 72; Isaiah 24-28; and even the following chapters describe the same things. For it is in those days that the earth shall be filled with the knowledge of the Lord, as the waters cover the sea. Here is the truth of the promises. They shall bless themselves in the earth, in the God of truth. Here is the long expected accomplishment of the prophecies. Here the proof that the calling of God is without repentance, even on earth; and that His mercy endureth for ever. Here is the oath to David, to which the faithful God has not been wanting. Here is the government of God established, not on the instability of man under responsibility, but on the efficacy of the power of Christ, the Son of God, Son of man, Son of David, Heir of all things. Here, even on earth, is the grace of God triumphing in the splendour of His justice: "Mercy and truth have met together, righteousness and peace have kissed each other." "Truth shall spring out of the earth, and righteousness look down from heaven; yea, the Lord shall give that which is good, and the land shall yield her increase. Righteousness shall go before him, and shall set us in the way of His steps." We may read from Psalm 73 to the end of Psalm 77, which are all the description of what will take place in Emmanuel's land in the latter days. The blessings of Noah, the promises made to Abraham, the hopes of David, shall be accomplished together; and men shall rejoice in the beneficence of the Lord, not in the miseries of their own weakness and the temptations of the enemy, but in the strength of a present God, and of Christ, the rightful Heir, the support, the Mediator, of all the blessings.

I have but one word to say, one character of Christ to add. It is in those days that He shall be manifested as the real Melchisedec, King of Righteousness, King of Peace; the Priest of the Most High God, possessor of heaven and earth; the High Priest, not of intercession within the veil, hidden in God, but come forth to bless, with the riches and abundance of His house, the people of God, already conquerors over all their enemies, and to pronounce on them the blessing of the Most High God, possessor then in blessing of the heavens and the earth, and to bring up praises worthy of Him in the mouth of the High Priest. Happy reciprocation of blessings! for if the blessings of God are the happiness of His people, the happiness of His people in Christ is the joy of God. It was meet to make merry and be glad for those which were dead, and are alive again, which were lost and are found. The happiness and blessing of this earth are the joy of our gracious God; and the last Adam will not fail of this part of His inheritance. Happy those who are co-heirs with Him, and who, partakers of the divine nature, may rejoice with God in the blessings with which He clothes others, with hearts filled with His love. Blessed is the church of the Lord.

Notes on the Revelation

J. N. Darby.

{"Notes on the Book of Revelation; to assist Inquirers in searching into that Book." London, 1839.}

<02009E> 165 {file section a.}

The following pages pretend to be nothing more whatsoever than what is presented in the title. There is no attempt at a general exposition of this most instructive and important book: and those who seek for an exciting application to surrounding and past events will not find it here. The writer had noted down, in reading, what struck him in the text (often, he believes, overlooked in the framing of some general theory), and he has published what has struck his own mind for the purpose of drawing attention to the book itself. He has added some notes containing more the expression of the light thus elicited from the text; and in these and in the commencement, as he was writing really for the use of Christian brethren, he has not been afraid to communicate freely what thus struck him, desiring it to be as freely weighed, by this and other scriptures, before the Lord. In teaching, he would feel it wrong to teach anything which (however still fallible) he could not affirm was the Lord's mind, without doubt in his own. Here, he has not exactly restricted himself to this, because he does not present himself as a teacher, but merely as seeking to help on others, who are enquiring with him. At the same time he has stated nothing he believes unweighed; nor, when a difficulty presented itself connected with any statement, has he allowed the statement to stand without the difficulty being solved. Many very simple statements have, in this way, been connected with much enquiry throughout Scripture; though neither the difficulty nor the solution appear, perhaps, in what follows. But he has found abundant instruction and enlargement of judgment in Scripture in the research occasioned by it. He believes that the book, in the body of it, views the church as either mystically, according to Ephesians 2, or really, according to 1 Thessalonians 4: 17, in heavenly places; and that the want of observing this has much obscured the study of it. He conceives that the scriptural estimate of Ephesians 2 has justified an application of it to past events (though on ground of which those who so applied the prophecy were, in the wisdom of God, scarcely conscious), and application which had its force in a period now nearly, though not quite, passed away; while the application of it, consequent on 1 Thessalonians 4: 17, clearly has, as to the substance of it, to begin. I say, the substance of it, because, in tracing the evils to their sources, and developing the various subjects, there are many connecting links, with antecedent facts and events; and this not only in the more hidden sources, but, while the dispensation of judgment is quite distinct from the dispensation of patience, the tares which are judged in the one are often to be spiritually discerned in the other. And hence it is that the book is given to the church. The judgment of God in power supplies force to the conduct and judgment of the church in patience. It seems to me, then, that they are both alike practically wrong who have slightingly rejected the one or the other, and thus respectively deprived the church of each.

166 A difficulty may perhaps present itself to some. It will be found that many points familiar to modern students of the prophetic words are taken for granted; as, for example, the idea of a personal Antichrist is assumed to be just.* The answer to such an objection, if these papers should be subjected to such, is, that they are not written to demonstrate truths already elementary to those to whom they could be interesting. The writer is presenting what has occupied his own mind to those who, with him, stand on such points as admitted, and seek to make progress. It is possible some inconsistencies may be found. The writer has found his own mind grow clearer, and make progress in the research occasioned by the study of the book; and it is possible that some immature idea, assumed unconsciously, but not stated in the word, may be found. He is not aware, however, of any. He has found disencumbering himself of his own or others' assumptions a main point of progress. Finally, he would say, that there are certain great outlines and truths of a definite character in the word of prophecy - safeguards in every research. If in any details he has erred against these, he trusts any such idea may be at once rejected. He commends what he has written to the blessing of God, whose the church is, and who loves it; and to the thoughts and enquiries of those brethren who are led by the Spirit of God, to search into and be instructed in these things.

{*See Note page 52.}

167 We cannot, I think, interpret the divine word in the book of the Revelation with the same confined sense that the ancient prophecies carry; because the church has the mind of Christ, and is supposed not merely to have particular facts communicated to it, but to understand the thoughts of God about, or as manifested in, those facts.

To take an example: I read in Isaiah, "Behold, I create new heavens and a new earth, and the former shall not be remembered nor brought to mind. But rejoice ye for ever in that which I create; for, behold, I create Jerusalem a rejoicing, and her people a joy." Now here, I find this vast and blessed expectation of the new heavens and the new earth brought down to a definite joy connected with earthly associations, and resulting from known though new enjoyments and blessings; coming indeed fresh from the hand of God, and, therefore, real and divine blessings, but restricted to a given and earthly sphere, and to definite facts.

Could the church confine itself to this sphere? or are such its apprehensions created by the testimony of a new heavens and a new earth? Clearly not. The mind of God - the glory of Christ - the deliverance of the whole groaning creation of which (in the marvellous love of God, and the power of that worthiness which makes it due to Christ, according to the counsel of grace and glory which unites them to Him) the church is a fellow-heir with Christ - the being like Him, and seeing Him as He is, displayed in the same love of the Father in which He is, that the world may know it - the savour of that love which can delight not only in its own blessing, but by its divine nature, in the blessing of others - and the filling of all things with the divine glory, first mediatorially, and then directly - these are the thoughts (with the blessing of banished sin, perfected holiness, and the restoration of all things) which would occupy the mind of the church as having the Spirit.

Whoever, then, would set about to present the contents of the Revelation with the same confinedness of interpretation as Old Testament prophecy at once puts the church out of her place as the full confidante of God and the wonderful counsellor, as having the mind of Christ, and narrows the glory and the counsel to the feebleness of that state with which the church's position is expressly contrasted (1 Cor. 2: 9, 10; see that whole passage). We may indeed know in part and prophesy in part, and so learn from time to time; but, in another sense, we have an unction from the Holy One, and we know all things, because we have the Spirit of God who formed, ordered and reveals them. We are of one counsel with Him, have the mind of Christ, and are not merely the objects of that counsel, as they of old. Being children, the family interests are ours as well as His, though we may be but feeble in the detailed apprehension of them. Now the Revelation has particularly this character, because it was left for the church (not a communication between living apostles and living men, but left for the church), as having the Spirit and dependent on the Spirit, and so, as having that Spirit, to use it in time to come; and so only.

168 Consistently herewith, the address is not an address of personal relationship, but the presenting of that which is the subject of knowledge. The most blessed truths of redemption may shine forth throughout it, yet it is not the address simply of the Father, by the Spirit, to the family, as to the things which concern them within the family. The Father* is not spoken of in it, save in one place, as the Lamb's Father or we, save as kings and priests to His Father); never as in intercourse with the children as His children. This difference, and the corresponding characters of the operation of the Spirit, I find constantly maintained in the Scriptures.

{*This is true also of the Hebrews, where sacrifice and priesthood are spoken of, which constitute relationship with God. Here it is supremacy (whatever be the circumstances), which is His character, not with the children, but over all things, over all creation, and ever the throne of Him that was and is and is to come.}

Accordingly we find (with much additional light, indeed, for the sphere is much wider, and the foundation of divine conduct on a much fuller and more widely extended base) that the position and imagery of the Revelation are all Jewish in character, though not Jewish in place. Neglect of this last point has misled many whose views have been contracted, and who have not in this, I believe, been led by the Spirit of God.

It is not the Father we have here (at least not in that character), but the temple and temple circumstances - He that was, and that is, and that comes. It is a throne and not a family: but it is not, on the other hand, the temple on earth at all, but the mind of God acting there on the throne, but in the perfection of that provident wisdom, in which the seven spirits are before the throne. He that sat on the throne* is the character and leading title of the Almighty in the Revelation; but that throne is not at Jerusalem, and has nothing to do with it immediately as the place of its establishment.

{*See also (that is, as soon as we come to the prophecy) Rev. 4: 2, 10; Rev. 5: 1, 7, 13; Rev. 6: 16. Note also Rev. 7: 10 (observe there is no allusion to this from Rev. 8 until Rev. 19: 4) and Rev. 21: 5. Rev. 20: 11 comes in specially intermediately. As to the city, see Rev. 22: 1.}

169 It is, in this sense, the book of the throne when the King had been rejected upon earth.

We have, in conformity to this idea, not the Son in the bosom of the Father, but a revelation of Jesus Christ, which God gave to Him; and He sent and signified it by an angel to His servant John. All this is Jewish in its character. It is not the Father, the Son, and the Holy Ghost testifying, but God, Jesus Christ, and the ministration of angels to a servant: none of the other things, of course, ceased to be true; but it was not the character here developed. It is therefore the word of God, the testimony of Jesus Christ, and visions; and there is blessing on the reader. It is addressed to the church in its full privilege; but the subject presented is governance, and order and control, not sonship with the Father. God would instruct His servants.

The blessings to the churches are conformable to this: from One who bears the character of Ancient of Days, who shall come - who was, and is, and is to come; and we see the Spirit, not as on earth, the Comforter (come down here, and in the sons, looking up there), but in His various and manifold sufficiency and perfection, in the presence of the throne, and as afterwards sent in power into the earth (providential protection and power) and from the Lord, not as the Son, one with His Father (see John 14: 20), so that we are with Him there through the union of the Spirit, but seen as in human character, as a faithful Witness the First-begotten from the dead, and the Prince of the kings of the earth - glorious in all this, but human.

Still the church is put in full confidence here, for the praise to this blessed One is praise in which this word of the Spirit "Us" is ever found; and, seeing Him in the glory, she breaks out, by the Spirit in the apostle, into thanksgiving, for His praise cannot be passed by; for she is loved, washed, and will reign in nearness to God and His Father.*

{*The instant answer of the church on the announcement of Christ in His titles as to His Person, is exceedingly beautiful here. And, on the announcement of His coming glory (Rev. 22: 16), the instant response of the church, led by the Spirit, is equally lovely: "The Spirit and the bride say, Come"; and the church then takes its full place, while waiting.

Christ's relative character is fully shewn and responded to - a faithful witness for God to man, the perfect representative and Head of the church, as the perfect new risen Man before God, and the head of power to the world; and the church sees Him, and then says what He is to herself.}

170 To the world and to the Jews, His coming will be sorrow. Here, then, we find the place of all these parties at the outset. This is its form, then, "He that is, and was, and is to come"* - the perfection or fulness of the Spirit before the throne: Jesus known as faithful, risen, to reign - all on earth.** The church, meanwhile, knowing its own position in this, therefore says, not Our Father, but His - His God and Father: for so it is. The announcement of what the purport of Jesus' coming is to the world follows thereon, completing what He is and was on earth, the church's portion thereby, and the world's at His coming. In verse 8 we have the announcement of His titles and character here, by "the Lord." Upon His name, thus developed, all the stability of purpose and government hung; and the church had need to know this in all the circumstances which followed. Her place follows - as to the present, in the place of the instrument of this word of God and testimony of Jesus Christ (the word is God's, the testimony Jesus's - in hearing Him we "set to our seal that God is true"); "your brother and fellow-partaker in the tribulation, and kingdom and patience in Jesus." This is the church's place through the recognition of sonship, while the throne is above. But it is not in union and headship, but kingdom and patience. Still, in whatever form, the word she ministers is the word of God or the testimony of Jesus Christ.

{*Note here, not was and is, but is and was, the One who is, and thus, in relation to time, was and is coming.}

{**i.e. The witness of God, as He was the conqueror of death, and the governor of the world in power.}

Lordship in itself is not the highest title of Christ: "God hath made him both Lord and Christ." To us there is but one God, the Father, and one Lord Jesus Christ. But in this word the herald of God announces all the style of His ancient and future glory; for Lord here, doubtless, answers to Jehovah. Further, this book does not present to us the Holy Ghost received of the Father, sent down to produce a public testimony to the world. Nor is it a gift received as needful for the maintenance of the church, and communicated "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come," etc. But it is a revelation given to Christ, and communicated when the church had begun to decay (instead of growing), and had need, in its severed compartments, at very best to be reproved or encouraged, as so looked at apart - as these several candlesticks - the Son of man interfering as the High Priest, but judicially: a revelation given (not the Spirit communicated) when all this darkness and (in principle) apostasy had come in. Each one of these seems another thing, and less immediate than the promise in John already referred to (John 14: 20), "In that day ye shall know that I am in my Father, and ye in me, and I in you."

171 There is the sonship of Christ with the Father, in respect of which the Holy Ghost dwells in us (the Spirit of adoption and union, the Comforter) and looks up and places us before the Father even as He the Son is.

There is Christ, the Head of the body, the exalted Man (the first-born among many brethren), in which character He receives the promise of the Father, and imparts it, as power for testimony. And there is the Lordship of Christ over the world, which is communicated subordinately to the church, who reign with Him, are kings and priests to His God and Father, by virtue of the previous parts of blessing. This last, after the judgment of the churches in their present state, is the subject of the book of Revelation. This state of the churches becomes thus very important and appropriately introductory.

After the heading, and four subsequent verses of introduction, including His work, our position (i.e. as kings and priests), and His coming again, we find the announcement, that, come what would, the Lord was the beginning and ending, the Almighty.

Then we have the revelation to one cast out into the wilderness, the depository of the sorrows of the church, and so of the providence of God, but in the Spirit, on the day typical of the rest of glory which remains. He sees Christ in the midst of the seven candlesticks (not as a servant with His loins girt, but) in holy execution of judgment as priest, the symbols of the Ancient of Days being withal upon Him. It is not Christ on high. It is not Christ the Head of one body.* It is not Christ in heaven. But he turns and sees Him governing, judging, and holding in His hand the destinies of the several churches; but while, with the symbols of the Ancient of Days upon Him, yet revealing Himself for the church to the faithful disciple, as One that lived, was dead, and is alive for evermore,** having power over the gates of His enemies, the keys of hell and of death. This the apostle saw: such was the place Christ took now - a different place from being the communicating Head of the body, however, that might also be. The seer was to write these things, and the things which are, and what should be after these things. In a word, we have the Almighty continuance, which comprehends all things, of the Lord, and the present position of the Son of man in the churches, yet He that lived, was dead, and was alive, and had power over the power of death. The churches are the things that are. There is a close connection between the things that are and those that were seen; for, turning to see the voice that spake with him, he sees the golden candlesticks. So, often, as in the judgment of "the woman," the chief part of the description is of "the beast," Rev. 17.

{*It has therefore passed beyond the condition of the apostolic epistles, but not entered on the relation in which Christ stands to the world in government and lordship.}

{**The first and the last. Christ as continuous, as Jehovah in power and nature, yet One that had passed through the vicissitudes of the church's necessity, so that in all circumstantial changes it might know what and where its security was: so that it was security, not terror, to the individual. So, come what would, the church would not be prevailed over by her enemies.}

172 The addresses to the churches are not part of the things that are, properly; they come in by the by, and designedly so: "Unto the angel, etc., write," and "he that hath an ear let him hear what the Spirit saith to the churches." Yet the existence of the churches themselves and the stars constitute the things that are, and are of all importance, as shewing the transition from the state in which Christ, according to Ephesians 4 was the Head of the one body, making it grow by that which every joint supplied (in which its original state was connected with, and presented in, its abstract and mystic perfectness - the results of which shall be manifested in that day when it shall be manifested as one with Him), to the state of ruin and apostasy into which it actually fell, so as to be cut off and spued out of His mouth: as a dispensation - a state of transition - in which He was not filling the one body with gifts, but judging details in the several corporate bodies, in different places, and judging the evil inconsistent with the moral design of the church, maintaining a character absolutely necessary to their recognition as His - as churches at all. Hence, they are moral addresses of the Spirit with promises and threatenings.

173 From this last recognised state, this place of transition, in which Christ can deal upon earth (but in a spiritual sense) judicially, we are necessarily caught up to the throne, on which all hangs subsisting always, but now the only resource; because the manifestation of acceptable grace, with which the Lord can manifestatively dwell in spiritual presence upon earth, had ceased. Hence this part is not properly prophetic, but connected with things that are; and the prophetic character that it has is entirely by the moral designation of the testimony of the Spirit; and we come back to the throne, after these things.* If John was to describe the government of the world on the throne, the church being lost, he must first trace the church as subjected to this moral judgment. The picture of the word would not be complete, had we not, after the epistles which regulated the church, as subsisting among the Gentiles, not only the practical account of the apostasy, as in Jude, 2 Peter, 2 Timothy, 2 Thessalonians, etc., but the moral judgment of the church, as passing from the state noticed in the epistles - evidences that Christ never lost sight of it, and that when it ceased to be a manifestative place of His presence - His epistle - He takes His place and title in the throne whence all things are governed - "the same yesterday, today and for ever"; "Him who was, and is, and is to come"; "the First and the Last," comprehending and ruling all things. The things that are, then, are the seven candlesticks and the seven stars - mystic perfection and actual imperfection; the church never losing its mystic perfection in the mind of God, but when it has to be addressed on earth - to be addressed as figured in so many separate bodies then actually existing, and often with reproofs and threatenings.

{*[Note the wisdom of this. No delay was thus revealed; before the Lord came, the things were; but that was given which, as I doubt not, gives a full consecutive history of the church till He comes.]}

174 The things that are, then, involve both these points.

The things that shall be hereafter, or after these things, begin when He that sits on the throne begins to act in providence, not when Jesus is in recognised church relationship, or even in judicial testimony to the church when the world (creation) is brought into view. It does not follow from this, that there may be no saints, or that they may not be faithful and give a testimony, but that the Lord does not stand towards them in this particular character of relationship

The things which are, and the addresses to the seven churches, have (connected with this, to my mind) a double character; i.e., accordingly as we look at actually existing facts, or facts dispensationally existing: an observation which has strictly the same application to the expression of the Lord to the Jewish economy: "This generation shall not pass away till all these things be fulfilled" - the connection of which, indeed, with this subject is more strong than is at first sight apparent (for the fortunes* of the church and the Jews are more coincident than we suppose as to dispensation, though for the same reason opposite in principle. The root bears us, though the branches may be broken off that we may be graffed in), and has its light increased by, while it casts light on, the passage at the end of John's gospel, "If I will that he tarry till I come, what is that to thee?" This was taken as if he in person would not die. But, says the inspired writer, that was not said by the Lord, but "If I will that he tarry till I come, what is that to thee?" The Lord, then, in that expression, left something for the church's wisdom and spirituality to discover. He did not say he should not die, but "If I will," etc.

{*That is, the church dispensation on earth, taking, as to time, the place of the broken-off Jewish branches, and therefore, in many respects, connected in dates, though the church itself be just opposite in principle; for it is another and a heavenly thing instead of a failed earthly thing.}

Now it appears to me that we have very distinctly, in Peter Paul, and John, the three representatives of, first, the Jewish church, as planted, its tabernacle shortly to be put off; then, the Gentile church in its energy, as planted, and ministerially sustained of the apostle (i.e., Paul), but, after his decease, the flock unspared, and perverse men arising, and so that departing too - Ichabod on that; lastly, John on the contrary is placed in contrast with the cutting off of the Jewish body likened in the person of Peter to the Lord, and made to represent the extended protracted existence of the church as one hanging on the will of the Lord, having lost and forfeited its real character, to which faithfulness attached blessing and sustaining power, as due to the character of God, and just hanging now on His secret counsel. And accordingly we have John here, who was in the bosom of Jesus and received the communication of His mind and secret knowledge, hanging over the fallen and falling fortunes of the church - already fallen, if we compare them with their estate as planted, not now sustained by Paul's apostolic care and energy, but beset by wolves and perverse men, and falling, yet sustained by this word, "If I will that he tarry till I come." Now I take it that this suspended place had its form actually and externally at the destruction of Jerusalem. Then also "this generation" took its place externally: the earthly local centralisation of the church was externally set aside (it was really from the time of Stephen's death, when the first martyr left the world to go, as to his spirit, on high), and, the Lord's hand having set aside the earth as His place, all was in abeyance till He personally took up the matter again - coming again in connection with a similar overturning: the fitting of which two events together is what constitutes the force of Matthew 24: 1-43. In the meanwhile the throne was really set up in heaven, giving the evidence that everything had failed on earth, but that nothing could fail in the purpose and throne of God. With this the book commences; and the protracted condition of the churches is brought in after the throne is set up, as incidental before the unfolding of the actings, in the world, of the throne so set up in faithfulness.

175 I hold therefore that the things that are, and this address to the churches, give this double character, as to period, to the Revelation. If we take the things that are, as that which actually existed in the time of John, then it closes with the actual existence and state of those churches, as addressed by John, or rather with the life of John himself, who addresses them under the warning of removal for their failure. The throne at Jerusalem being gone, there was still, by him who had been there with the Lord, a recognition of the churches as something upon earth. There was nothing sealed in this. But if we take the apostle as the mystic representative of the dispensation in its condition after the departure of Peter and Paul,* then it is the protraction of that state of things, till the church, as a dispensation, is spued out of Christ's mouth; and the things that shall be hereafter are the actual intervention of the throne of God afresh in the government of the world.

{*If we trace the actual order of church history in the Acts, we shall find the breaking up and scattering of the central and only church of Jerusalem by the death of Stephen, gone to Jesus - and then the church on earth scattered; thereon Saul called for, an entirely new instrument to Gentiles, rulers, and the people of Israel; and thereon the union of the church with Jesus in heaven for the first time mentioned, "Why persecutest thou me?" but after this (though the principle of Paul's mission and the union of the church with Jesus was established), the patience of God continuing to work by the ministration of Peter. Aeneas and Tabitha are the witnesses of his power; and the calling of the Gentiles is by his mouth, that the witness of the Jewish stock might still be preserved in grace, whatever the righteous justice of the dispensation might do in judgment (and so in dispensation the faithful partake of the ruin of the unfaithful, as Caleb and Joshua must wander in the wilderness), and thereon extraordinary intervention might effect besides in one born out of due time, the witness of prerogative grace in the disorder of the dispensation as to man. We find the lingering traces of habitual evil in the saints, for they objected to Peter his having gone to the Gentiles; yet this was the final sin of the Jews. Such was the patience of God, that they were not, historically, then shut up, till Paul's intercourse with them at Rome (Acts 28); and even so, it was blindness in part, not stumbling to fall, and there was a remnant according to the election of grace.}

176 I believe the Holy Ghost has ordered it so as to leave ground for both these applications; as the church knows the throne mystically now in the exaltation of her Head, and actually in its future judicial and open intervention in the affairs of the world.

Accordingly, Revelation 2 and 3 are addresses to the churches, but, on moral principles, extended to every one that had ears to hear; connecting the actually existing bodies with the condition in which the church might find itself in after ages. "The things that are" are, more properly, what then was; the addresses to the churches, the exhibition of the protracted prolongation of the dispensation of the church, mystically perfect, yet ruined (the throne being set up already, but its full manifestation, as for the world, not yet brought out). Within this scene, the yet remaining attention of Christ to the churches, as to the formal manifestation in the body on earth, was in warning and judgment, not headship. This being their state on earth, in heaven they were only expecting with Him a glory which could not fail.

177 It is not my object here to enter into the detail of instruction given to the churches, though it be most personally precious; turning attention here rather to the structure and prophetic character of the Apocalypse. And, as briefly as I may, I add, therefore, here merely the order of the statements made to these churches, and their condition, that they may stand together before the mind of the reader of the Apocalypse.

Firstly, declension from first love, and the Lord taking the place of examination and judgment.

Secondly, persecution: Christ the overcomer of death, a giver of the crown of life.

Thirdly, dwelling in the world, to wit, where Satan's throne is (the prince of this world), yet Christ's witness amongst them where Satan dwelleth, suffering faithfully: with this, the beginning of teaching error for reward, and allowance of evil and low practice. Christ would fight against them (to wit, as an adversary) if they did not repent.

Fourthly, a state of increased devotedness in patience, charity, and works; but Jezebel, teaching communion with an evil and idolatrous world; and suffered. Space had been given for her repentance, but she did not (note here, it is a woman, not some of them). Judgment would fall on her followers, but discriminating - to every one according to his works, and no further burden laid on the faithful.

Here begins another distinction, that, whereas the reward promised was, previously, after the warning to hear, from this point it comes regularly before. On this fearful judgments, and the Lord's coming first introduced and the morning star, and the kingdom on the earth substituted for the professing church.

Fifthly, a name to live, but no reality; profession of being alive as something distinctive: but there were, however, things remaining and a few names. The Lord, if they did not repent, would come on them like a thief: here the church, in this state, judged like the world.

Sixthly, weakness, but an open door, marked, not by detailed works, but keeping the word of Christ, of His patience, and not denying His name. They would be kept from an hour of temptation, which was coming on all the world to try the dwellers upon earth. Compare Isaiah 24.

178 Seventhly, the church to be spued out of His mouth without proposal of repentance, because of what they had become, yet counsel given; and if any one who has remained within and heard when Christ knocked still at the door, that one would be with Him.

Such is the course presented by these churches in their moral character and condition.

These addresses, however, as we have remarked, come in incidentally. John was to write the things he saw. But this was not properly his vision, but came in afterwards, generally under the things that are, and that only as a consequence.

In the fourth chapter we come to the next branch of the subject - the things after these, or (as it is here translated) which must be hereafter, taking up chapter 1: 19.

If we take the former part as the protracted condition of the church dispensation, then this will be the power of the throne of Him who was, and is, and is to come,* (the Lamb being still, however, there), exercised over the world, after the close of this dispensation, yet properly before the beginning of the next. If we take the former part as the things which actually then were (and, doubtless, such actually existed), then it is the governance of the world, when the church had no formal recognised existence on earth which could be called the habitation of God in any full sense, though just as dear to Him individually as regards salvation. I believe both these thoughts are intended for the church. In the former case we have literal fulfilment of the prophecy which follows; in the latter, analogies in a protracted period.

{*In the next, He is Son of man and Son of David seated on His throne.}

The apostle now is translated (in spirit) into heaven. Before, he had seen Christ, on turning round: a newly revealed state of things, but on earth, and he there still. But the churches now were no longer so recognised; and the voice, which he had heard at the first behind him on earth, now calls him up to heaven.

Here, accordingly, for the first time, he saw the throne, for it is set in heaven (the earth, as addressing the church, he had left), and there was One sitting on it

Heretofore, it has been the Son of man judging upon earth: according to His various glory, in address; but in vision, the Son of man. We have not the Son of man again, till the judgment in chapter 14: 14. The Lamb only is concerned in the seals. The angelic power is connected with the trumpets. We shall see this more particularly; but I remark only, the Lamb is always in a higher or lower place (this latter, by grace), not exercising intermediate providences; in the throne, suffering, or judging.

179 It was in heaven the apostle must learn the things which were to be hereafter. There only they can be learned;* and, by the habituation of the mind there, seen, as they are important to God, to Christ, and, therefore, to the church, and to the Spirit for the church. No one having the Spirit, so as to be interested in God's mind about the church loved of Christ, could be indifferent to them.

{*History was not written in heaven. I believe that the attempt to interpret prophecy by history has been most injurious to the ascertaining of its real meaning. When we have ascertained, by the aid of the Spirit of Christ, the mind of God, we have, as far as it be history, God's estimate of events, and their explanation. But history is man's estimate of events, and he has no right to assume that these are in prophecy at all, and it is clear that he must understand prophecy before he can apply it to any: when he understands it, he has what God meant to give him, without going farther. I do not admit history to be, in any sense, necessary to the understanding of prophecy. I get present facts, and God's moral account of what led to them, and thereby His moral estimate of them: I do not want history to tell me Nineveh or Babylon is ruined, or Jerusalem in the hands of the Gentiles. Of course, where any prophecy does apply to facts, it is a true history of those facts; but it is much more. It is the connection of those facts with the purposes of God in Christ, and whenever any isolated fact, however important in the eyes of man, is taken as the fulfilment of a prophecy, that prophecy is made of private interpretation; and this I believe to be the meaning of that passage. Of course, when any prophecy is fulfilled, the fulfilment is evidence of its truth, but the Christian does not need this; and evidence of truth and interpretation are two very different things.}

But to follow closely the chapters. Revelation 4 sets up the throne in heaven, and One is sitting on it. The sign of the covenant with creation was around the throne. There is no statement of a veil, intercession, incense, or priesthood. It is government - elders on thrones. There were the seven spirits, the Holy Ghost in His energy and perfectness, the fixed moral purity which belonged to the place, the approach to the throne, and, lastly (that of which most was said), four beasts,* which were the heads of the genera of creation, and filled with the intelligence and activity of providence, celebrating Jehovah Elohim Shaddai, the covenant and dispensational names of God, not the relationship name of the church, thus representing the throne of providence and creation, controlling all the springs of the state of things in nature; of which throne these living attributes of God formed the pillars and support; they were around the throne. It was the temple; but the temple was the accompaniment of the throne, without veil or priest. The twenty-four elders may be taken as the representatives of the redeemed of the two dispensations; but it was not the essential character. They were on thrones. But I doubt they went beyond creature instrumentality, however sustained by divine power. The beasts or living creatures are more particularly noticed as connected with the living creatures of Ezekiel - the living supports of the throne of God, leaving (judging rather) Jerusalem, now found as parts of the circle of the throne in heaven.**

{*Lit. 'living creatures.' It will be found that they are intelligent worshippers - give a reason for their source; the angels never do.}

{**The four characters of beasts are the heads of the four genera stated in Genesis. Birds of the air, cattle, beasts of the field, and man; doubtless, they had specific characters as to attribute too. [The beasts will be found to unite seraphic qualities with the cherubic. Cherubic is earthly government. The seraph introduces the proper holiness of God and so brings in a principle of final judgment. In adding this note, I will add another recent impression, that up to the next chapter (where the Lamb first appears) angels had been the instrument; with the Lamb men take this place, though the result be not brought out.]}

180 We may remark, that all dispensation, and that which is the source of it, is noticed (save the church properly, i.e., sons with the Father) - God, Shaddai (i.e., God as with Abraham, the Almighty), and Jehovah, the Governor, who is, and was, and is to come. A part of these living creatures, the eyes, are found elsewhere: first, in 2 Chronicles 16: 9 - there service generally; in Ezekiel their connection is with the place of the throne which had been in Jerusalem, but a throne of God over all, the Spirit leading; graven on the stone laid, in Zechariah 3: 9, and again, in Zechariah 4: 10, resuming their course through the earth, and, as we shall soon see, as the eyes of the Lamb (as possessing all power in heaven and earth), the seven Spirits so sent forth.

This, then, established the throne, the church not being (properly speaking as such) in the scene at all, save representatively in the enthroned elders. It was another subject. The throne of Him that liveth for ever and ever was the subject here. In chapter 5 the book is introduced to us. The throne first established, whatever happened now was what hung on the throne. In the right hand of His power who sat on the throne was a book.

181 There may be some allusion in this, and the little open book, to Jeremiah 32; but it is (to say the least) very faint. A title to open a book is a distinct thing from a book containing a title, the evidences of a title. Besides, it was a book to be read, to be opened and read, as containing communications of the mind of God. But the death of Christ doubtless gave Him the title to the inheritance morally, and to open the book, and purchased and redeemed the joint-heirs.

It is not, moreover, here the kingdom merely of the Son of man, as given to Him, nor the title of the Offspring of David (that is not brought in until the end), but the Root of David, the Lion of the tribe of Judah, David's Lord, not his son - He hath prevailed. The redemption, or purchase, here, is of the church* - a new song, not a Jewish one. It was a book in the hand of God, of Him that sat on the throne, not antecedently revealed, nor the subject of ordered prophecy before, and founded, not on promise which man could have had on uprightness, as the Jewish promises, but solely on the exaltation of the Lamb that was slain; and His being on the throne who was rejected on earth, and specially in the character of the head of these promises to the Jews; and none, therefore, but He, could open it or look on it. The title, too, is one higher than the official or given inheritance of the Son of man, deeper in its ground, and much more exalted. It is a place and a title, held in the throne - the Lamb slain there. This was not a title properly given to a mediatorial person in peace; but a title, due, perhaps, as to person, but acquired by excellency, and humiliation, and perfectness. In this place, the communication is with the elder, as representing, I apprehend, the church cognisant ("for you hath he reconciled") of the title and glory of the Lamb.

{*The difference of reading throws doubt on this: at any rate, it was a new song in heaven, not a Jewish one.}

We are then shewn the Lamb slain - He who did not resist evil, but gave Himself even unto death, and was led to the slaughter, "as he had been slain"; the full power actually, the seven horns, and full knowledge, seven eyes, being in Him, and thus universal permeation of knowledge. His eyes were the seven spirits sent forth into all the earth. Those spirits, the light and power of the holiness of God before the throne, thus characterising His presence, were now the agents of the active discernment and power of Him who was justly exalted. It was not then the Son of man, in His titles of inheritance, but the Lamb who opened the book. To Him and to the church, in measure, as one with Him, as suffering, rejected, and exalted in her Head, the opening of the book appertains. We have the mind of Christ - to us by the word.

182 He came and took the book. The moment He had done this, the beasts and elders (i.e., in principle and title, creation, providence, and redemption) all own His headship, the headship of this humbled but exalted One; for, though the Lion of the tribe of Judah had undertaken it, yet the church knew His titles as Root of David, and yet the Lamb slain but now exalted to the throne as such. The book unfolded what under His hand concerned them; all of it was the counsel of God to bring all out into the place they had in His mind and purpose. Verse 9 should be, "they sing," not "they sung." This is what they do in heaven, as under the Lamb. This being so, "us" would be no difficulty. Perhaps we are bound to take the correction of Griesbach, which would remove even its appearance to the eye, the sense remaining the same. It is remarkable, that while the same confidence and title is expressed by John writing to the saints on earth in the first chapter, and here by those around the Lamb on the throne, they add here, to shew their state of expectancy,* "We shall reign." That was needless to say, though true, to the saints on earth: it was pretty plain to sufferers that they were not reigning. We might have thought that these were. They are therefore shewn to us in this state of expectancy.**

{*Many MSS read 'they shall reign'; but then I doubt as to 'redeemed [us].'}

{**This sets the saints in heaven but awaiting their inheritance - of the earth - the place, in principle, of Christ now.}

The four beasts are ever mentioned first, as connected with divine power, and entirely distinct from the angels.* I see not exactly, how one searching Ezekiel, and their places here, can doubt their general force. They are more intimately connected with redemption, because all that displays creation and providence being connected with, and come under, the power of evil subjectively, they are especially interested in it. The angels merely celebrate the Person of Him that was slain, and His excellent dignity. And, after them, all the actual creation (of which as creatures they are head, they having owned the Lamb as worthy) celebrate Him that sitteth on the throne and the Lamb together. And the four beasts, who sum up all its moral import, say, Amen. And the elders, the intelligent redeemed, fall down and worship Him that liveth for ever and ever. This is His highest and essential character; and in this they close the doxology. First, redemption; then, the angels own the Lamb; then, every creature Him that sits upon the throne and the Lamb; the living beasts saying, Amen: and then the elders Him that liveth for ever and ever, filled with all the fulness of God. This is particularly the portion of the elders, though it is the same blessed One that is honoured by the beasts; but their word is continuance, rather Jehovah-continuance - was, and is, and is to come - relative continuance, not intrinsic life; for, though the throne is the great head and source of all, yet redemption leads us more deeply into the knowledge of Him that sits upon it, and puts all things in their place.**

{*In the fourth chapter we have no angels, and the beasts are apart from the elders; here the beasts and the elders are associated, and we have angels.}

{**This is true even if these honours of the beasts be transferred to the elders, as we know those of the angels certainly will to men in the world to come. For the elders always represent the place of intelligent faith.}

183 This, then, is a position which bears upon the whole to the end, though much intermediate important matter may come in under different heads; but the position of this bears upon all the intrinsic exaltation of the Lamb to the throne. Many dispensatory arrangements and providences may come in subordinately, but this is the key to the result. Further, this is connected with the immediate relationship of the church with Christ. The church knows Him as the Lamb, and should be the follower of Him, and representative of Him as such here. The Lord may act on the dispensation by many external circumstances and orderings; He does not act in it but in this character. As such, He is primarily glorified; as such, the world is against Him, and Satan's rage in its deepest and intrinsic character. The church is seen in its dispensed perfectness as kings and priests (seven is the number for its abstract mystic perfection); because, though all through this period, viewed in its protracted character of years for days, it was yet imperfect, yet here the government of the world is viewed,* not the dealing with the church; and therefore, in placing the parties (if I may so speak, the dramatis personae), the church is viewed as a complete distinct whole. Although it is the supreme throne which is above all, and the source of all (it is He that sits on the throne that makes all things new, and is here the object of supreme worship), yet, relatively it is not the throne of God at Jerusalem. It is not the filial relation of the church, nor the ordered throne of the Son of man, but the throne in heaven;** and there the Lamb in the throne, with the power, knowledge, and holiness belonging to it in exercise, and that over the earth.

{*Viewed, that is, in its protracted character on earth.}

{**This can clearly apply but to two periods properly: the protracted period subsequent to owning the churches upon earth; and the preparatory scene of judicial and providential governance, subsequent to the taking up of the church, and previous to the reign of the Son of man.}

184 There is a very distinct break, in the course of the book, at the close of the eleventh chapter, which, in the sum of its contents, closes the whole book. The time was come that those that destroyed or corrupted the earth should be destroyed. But in Revelation 12 it resumes from the origin, to bring in the radical character and development of the last form of evil; and, as this will be manifested in fact at the end, as to the facts, it may be taken as a continuance of the previous visions. But there is another important division within the first eleven chapters. At the beginning of the eighth chapter, the last seal is opened by the Lamb. Now of course this closes the book; and though that which follows may come under it, yet is it a distinct course and character of events. The Lamb is not spoken of during the course of the trumpets; all is angelic. After chapter 12 we have the Lamb again: of that we can speak there. The Lamb is in opposition to man and the world; that is, they have rejected Him. And the suffering church, at least, is rejected by the world; and what concerns it is what answers to Christ in that character. This, then, is what we have under the seals. In a certain sense, this is always true: for "all that will live godly in Christ Jesus shall suffer persecution"; but it is not dispensatorily true (i.e., as to the condition of the church). We have then, looking at it as progressive history, three great divisions: the church under the Lamb; the church under the ministration of angelic providences; and the church under and during the last great apostasy, traced from Satan's power at the outset. The world meanwhile, not the church, is the subject of the statements contained in these portions.*

{*As regards the crisis at the close, this would develop itself in, first, the period of trials and persecution of the saints (compare Matt. 24); secondly, the preparatory or providential judgments on the despisers of the Lord (the wrath being simply announced, and not described, in the seventh trumpet); and lastly, a full account of the character, doings, and rise of the beast, with the final judgment of all that belongs to him.}

185 Upon this earthquake great terror manifests itself; but it is not the expression of God's revealed judgment, but of their terror. I do not say this may not have an application afterwards, and that the kings of the earth may have terror then; but this is not the kings joined to the beast, making war with the Lamb, and slain with the sword of Him that sat on the horse. It is terror on an earthquake, which they ascribe to the wrath of the Lamb, as if His day were come. It is after this all the trumpets sound. On the ground on which I am at present interpreting (that is, that of the protracted period), it would be the upsetting of that heathen empire, with its rulers, which had hitherto been in existence, with the consequent terror and dismay of the Lamb's enemies. The idea of an application to such a period is often unjustly combated, and the name of Constantine introduced to shew that what he did in the church was of no consequence, or evil instead of good. But this anxiety proceeds on a false supposition that this is the history of the church; whereas it is the history of the Lamb's government of the world in providence. And in this respect we should remember there never was such an event since Babel, and its consummation in the image at Babylon, as the setting aside the direct worship of Satan in the imperial nation. And this is what took place then.

The recognition of the church, in spite of all, then, comes in by and by: first, the full complement of the elect Jews; and, then, the multitude of the Gentiles with their portion. Nothing was allowed to be done till these were reckoned up or owned in their place.

The first tumult and storm of nations was arrested till this was distinctly done. Such had been the power of God in the Spirit during this period, in spite of all the persecutions and oppositions of ungodly men. The fifth and sixth seals shew the different result of the actually persecuted or rather killed, and the powers that had persecuted them;* the seventh, the great result, in spite of the persecution - the word of God had not been bound.

{*It would seem, from the fifth seal, just when the heavens are going to be changed, that, after the church who have suffered are publicly owned and put in white robes, they are to rest a little season, because there are brethren and fellow-servants to be killed yet. Though thus owned, therefore, vengeance could not be taken for this little space, till this was done. But then the heavens were changed to prepare for this vengeance. In the trumpets, note that there is no evil on the saints, or any saints, but judgment on the earth or its inhabiters. The last suffering (i.e., as to death) of these "brethren" seems a transition point, the act of the beast in its last state, as coming out of the bottomless pit, getting rid of them in that power, to the comfort of the inhabiters of the earth whom they tormented. They stood before the God of the earth.

Some would account this the time of the catching up of the church; but this appears to me a mistake. It is the time, rather, of their public owning before the throne, consequent upon the change in the heavens previously spoken of, and previous to the commencement of the judgments. The hundred and forty-four thousand are, in that case, the Jewish remnant, then owned upon earth. Looked at as the church, in its own portion, it is looked at, I apprehend, as in the heavens from the end of chapter 3. It is quite done with on earth there.}

186 The four winds, blowing on the earth and sea, shew the disorder and tumult of the spirit of nations. Here, not merely on the sea, wherefrom, consequent on it, Daniel saw the four great beasts or kingdoms emerge; but on the earth, here, because there was already a settled and ordered system which was effected by them as well as the mass of unformed nations - the sea. This was arrested till it was shewn how effectual the word of God had been in spite of opposition.

The seals, as well as the trumpets, and perhaps, I might add, the vials, are divided into four and three. The four beasts call to see the consequences of opening the first four seals. The last three have their own special character. The division of the trumpets is well known; the last three being woe-trumpets. The seven churches are divided into four and three, by the different position of the promise and warning to all that have ears to hear. I think, it will be found that no repentance is proposed to the church after the first three.* Looked at in the light of the sustaining power and attributes of providential rule, the call of the four living creatures is very intelligible.

{*This is true in the main of the ecclesiastical body. It is said to Thyatira, "I gave her space to repent and she repented not," and the coming of Christ is then announced. But the call is renewed to Sardis (as I believe, Protestantism) in its turn, but, unless for individuals, in vain. It ends in Laodicea.}

187 Taking the interpretation now according to the protracted course of divine government, the first four seals would be the history of the empire. I hold a horse to be the symbol of imperial or royal power in exercise. And such would be God's account of the course of the empire then existing. If it be asked, What avails this to the saint? I answer, Everything: - to know that all passes under the eye and knowledge of God. This lion, in whose mouth they were, had his days and ways all numbered and ordered of the Lord; and they were, indeed, in union with Him who governed, though they might suffer with Him. The understanding of this place of patience was, and to us is, of the very last importance.

In the fifth seal we have the estimate of those who had suffered during this period graciously taken notice of, although it had been enough to have shewn all was ordered. But it comes out here that many had been killed. Their place is ordered. This was not the last persecution.

The sixth seal has occasioned great difficulty. I admit the application of all this to an ulterior period, if "the things that are" be taken as the whole dispensation, which I recognise. There was a great earthquake,* and the ruling powers shaken, convulsions of the prophetic earth, and dislocations of its governing powers;** and, to strengthen the saints, the consequence is shewn.

{*In the crisis, I do not believe it to be the judgment of Antichrist at all, but that subversion of Satan's power in the heavens, and consequent complete subversion and revolution of all the foundation and elements of all political arrangement and power, which are spoken of as preceding the day of the Lord. For the sources of power in the heavens must be changed before the day of the Lord come, though Satan may be raging upon earth; against whose earthly doings, and upon them, the day may come. See Joel 2; Mark 13: 24, 25. The extent and importance of this revolution in the heavens I believe not to be sufficiently attended to ordinarily. The earth may have been often shaken, and have reverted to its course, because the heavens are not. But when the heavens are, the sources of power are changed, and the enemy cast out; and he never regains that place, though, when loose, he may still act in opposition - fruitless opposition - on earth; for then the judgment is come, the heavens being so established and ruling.}

{**The application of symbols literally seems to me to be very false in principle and a very unsuitable mode of interpretation. It is the denial that they are symbols. I believe the language of symbols as definite as any other, and always used in the same sense, as much as language is.}

188 The seventh seal gave occasion to the definite results of the state of things introduced by the fifth. There were those who had come out of great tribulation, and were fully owned - their robes were "white in the blood of the Lamb." The seventh seal once opened, we hear no more of the Lamb. The church, as a dispensation, had ceased to be in a suffering state.* Of the seventh seal nothing could be directly said: heaven could say nothing, man perhaps much; but his thoughts are not as God's thoughts. The owning** of Christianity could not be condemned; the putting the church into the world, its real effect, could not be celebrated. There was silence in heaven. But on this state of things, which heaven could not own at all, secret providence soon began to act. The angels began sounding. It was an action, then, from without in the providential state of things by angelic ministrations of providence, not in the known relationship of a suffering church, and the world opposed, as it had crucified the Head. The growth of apostasy is traced, not in this second part, but in the third, as having its own importance.

{*Or an expectant state as to themselves. Looking at the close, they had no longer to say "How long?" though the judgment might not yet be actually come.}

{** So as regards the crisis, the heavens, as now filled by the saints, had no part in the Son of man's judgment. Their armies which are in heaven will follow Him; but these were the preparatory judgments of God's supreme providential power, in which the saints have no part at all. They could not open the bottomless pit to let the locusts out and Apollyon loose. They have the mind of Christ, and thus the character and ways of God in the Son of man, not His supreme government, though that ministers to them. It is entirely beyond them; and of that the trumpets are a part - the announcement of God's sovereign dealings and government, not His ways and purposes with them.}

But there was a feature in this not yet noticed. Mixed, as they might be (in a certain sense in spite of themselves) with the world, the prayers of the saints had not ceased, and much incense was given to the angel of the altar to add to them, or give them savour and efficacy with God.* The High Priest Himself wears the angelic character here: the nearness of relationship, and completeness of all in heaven as governing on known principles (known by man in the church as his own to go upon), were gone.

{*Hence I apprehend in the crisis this would be the intercession of the High Priest for those left on the earth - saints after (as we have been before led to see) the rapture of the church - saints then connected with the condition of the earth.}

189 This is the first mention we have of the altar of incense. The souls were under the altar of burnt-offering as whole burnt-offerings. Now, it was the whole resource of the saints to cry to God. The answer was judgments from the holiness of God against evil; and the definite course of disasters prepared to pursue its progress. We have, thus, at the close or at the beginning of the periods, an account of the state of the saints during the period (i.e. as to the principle of the dispensation in the period). The trumpets, then, would be the judgments of God upon the mingled state of things, in which the saints had ceased to suffer* and be identified with the character of the Lamb, in answer to the secret prayers of the remnant offered up as a sweet savour by the secret action of the angel of the covenant; but the known dealings, externally, upon principles which the church could explain on the character of its existence.

{*Their corporate suffering was not characteristic of the contents of the trumpets, which dealt in judgments on those not saints; and there was no recognition of their present union and identification with the Lamb, though individually they might be so.}

There was alarm, the powerful acting of God in men's spirits in terror, and a convulsion in the condition of the earth; then the progressive course of judgments: -

On the grandees, and universal prosperity and glory of man, by heaven-sent judgments;

Then, destruction by judgment, through power, on the mass of external nations;

Then, some apostate power polluting and embittering the very sources of the moral popular condition;*

{*There is no symbol more difficult than the various uses of water. Living water is the Spirit; but, as this acts by the word, water (not exactly living water) is doctrine, and in a good sense the word. But waters are peoples, tongues, nations, and languages, and the sea the unformed mass of them. Hence rivers seem the different compartments of them, as "whose land the rivers have spoiled." But I take it, water is always viewed as under active moral influences of some sort, when living, in power; when the sea, it may be acted on merely; when fountains, it may be the spring of their influences, as the rivers would be their source; and therefore, according to the form of its use, it would be the source, or effects, of these moral influences on the mass of the population (what we call "the people"), and hence, the moral popular condition as a whole, the respective form of water indicating its particular character. The springs of waters, the sources of this influenced condition: "From the fountain of Israel," looked at Israel as the source of the whole nation. Thus he stamped their relative character on all that flowed from him: and hence, it might be applied perhaps directly to a teacher, or rather existing set of teachers - fountains of waters: for where they are, they characterise the people; as men say, "Like people, like priest."}

190 Then, the supreme authority smitten, but this in a confined sphere, with all dependent or subordinate light or authority.

There is then a term introduced, not previously used, save in the address to the church of Philadelphia, "Woe to the inhabiters of earth!" an expression, I apprehend, taken from Isaiah 24, and used in the Apocalypse in contrast with dwellers in heaven (i.e., persons within the range of the prophetic earth, or scene of God's immediate moral dealings, but not a stranger or sojourner there, that is, a spiritual, heavenly-minded man, but dwelling there). In chapter 12, it is contrasted with "Rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea"; (compare Ephesians 1 at the close, and chap. 2). Here, accordingly, we have the last three trumpets announced as woes to these inhabiters of the earth. The rest might be providential judgments on the condition of things. These last took up these earthly-minded people fixed upon earth. Note, when the saints, though in supplication, live, as to their actual condition, not in suffering, but mixed up with the world, they* partake externally, and therefore in spirit sensibly, of the trouble and sorrow of the judgments that come; and come, it may be, just as wholesome chastenings, or at least warnings, in answer** to their prayers; and this in principle may, I believe, quite go on now. But there are judgments afterwards specially on these earthly-minded ones (the form in which they become now characterised, when, after the patient and separating chastenings of God, they are fixed in this character). Then come positive judgments on them specifically.

{*This will have its truth in the land withal in the latter day.}

{**Compare the spiritual process of the prophet Habakkuk, which just illustrates this.}

191 The first comes by apostasy letting loose the influences of what is beneath - what is of the abyss. The effect is to put out or darken the supreme authority and the healthful influences which acted on men's minds.* From this, a swarm of marauders spread themselves upon the earth - the prophetic earth, having a king, the angel of the bottomless pit: for though, having the active energy of imperial power, and towards others in face they were men, yet they had "power on their heads." "When seen behind, they were not in the open dignity of man, as governing in civil power by the image of God; they were subject to something, though they might press forward in prevailing conquest on others; and their sting their tail. It was not their energy that was their poisonous power of mischief, but what they brought in as a consequence. "The prophet and teacher of lies, he is the tail."

{*In the protracted view I see no reason to deviate from the ordinary interpretation of this (that is, the Saracens): in the crisis, it will have its accomplishment in the great last enemy, or Antichrist.}

The next woe was a more open incursion of external enemies, as such - this army of prevailing, imperial, congregated power; and from the mouths of them (they carried it before them) what was judgment came forth: only it was by evil, and what was of the enemy positively.* They had power in their mouths, but in their tails too; for in that, also, was their planned mischief more settled than before, though not the introduction of it; "and with them they hurt." It was like Satan in form. This was more open and warlike in character; but not the original evil.

{*As in the first woe in the long period, I take this as usually, as the Turks. In the crisis, it will be the inroads of the northern and eastern armies, headed up after into the Assyrian, and Gog, the prince of Magog.}

But those, the rest of men, that were not killed by them, did not repent of their idolatries and evil conduct; many would be entirely destroyed from their profession, and their place set aside and filled up by others; but even so the rest repented not. The extent of the power of these was limited. The general objects of all the woes were earthly-minded people in the region of God's dealings. When the originating, darkening, and tormenting evil came in, those only were excepted who were manifestly owned of God as His - manifested to be of Him.

192 The trumpet angel - this announcement of the full time of God's purpose - looses these subordinate instruments of His providence to have power of destruction for the prescribed time.

All these, however, were dealings in which, though a remnant prayed, the church had no natural place.* For the growth of the apostasy is not the subject here. It is all mere angelic providential dealing. It is not the Son of man in judgment. It is not the Lamb in glory on the throne, but in sympathy withal with a suffering people, whom the world is against, and whom He ostensibly recognised. This was quite lost when the world recognised the church: the church wholly lost its place. It had gradually practically approached the world - it was now ostensibly sunk in it; such was its downward course, having lost the spiritual discernment, it was not capable of seeing its position in the outward blessing. So Abraham, when his wife was taken into Pharaoh's court. He had gone down into Egypt first. Then the Lord acts by angelic ministrations on the profession, first in external chastenings, then in direct judgment and woes. Present facts, as we proceed, will lead us to the extent (i.e., geographical extent) of these two woes. I reserve the course of these passages more particularly, according to the protracted sense of "the things that are," as applied to the whole dispensation, for what presents itself farther on.

{*As regards the crisis, it is viewed as actually in heaven (i.e., lost sight of on earth entirely, as it was actually, when it lost its place of testimony here below, as a city set on a hill). For all through, as to time, whatever the particular condition of the saints, from the moment the church ceased to be owned by the Son of man in judgment here, as in the seven churches, it was viewed either mystically (which gives the protracted period), or actually in heaven, when the latter-day trials and judgments, the crisis, as it has been called, takes place. In both cases it is lost sight of on earth.}

But before the third woe, or seventh trumpet, there is a large parenthetic revelation comes in; but it is still further angelic or providential* ministration. Nor is it, though it goes through manifestly the same scene, the account of the apostasy which we have afterwards, but the same scene historically, as coming under the course of events as prophetically declared by God. There was much that announced God's judgment against the state of things here entered into, that was not revealed. But though this was not a sealed book which the Lamb could alone open, but the progress of the course of historic events in Providence, yet was it specially in the hand of that mighty angel, and the dignity of His Person was sustained.

{*The rainbow round the head shewed its connection with the restoration of creation - the covenant with creation at the time government was instituted.}

193 The manifestations of the judgment of God connected with the utterance of His voice, and what followed on it, were not yet revealed. A voice from heaven sealed them up: for though the course of events went on, and was described, yet were there really principles in this of such a character and weight in the eyes of Him who could bring in the name of Him that liveth for ever and ever, that it proved that delay should be no longer. And these things were to precede the accomplishing of the mystery of God, which should be when the seventh angel was about to sound.

In this way the little open book is very simple. It is not the mystery of iniquity, brought all out in its character, but it is the historic course of events - a picture of that scene, by itself, in which the mystery of iniquity, and all its important principles, and God's acting on them, are developed, in order to the filling up of that which is finished at the sounding of the seventh trumpet. It is thus a step lower in its nature than the great sealed book. That was held by Him that sat on the throne; and it was given to the Lamb, who alone could open it. It belonged to Him by a title none else at all had: but this is in the hand of the angel, and it is given to the prophet. It was part of the course of progressive historic events. Its allusions, however, identify it with what comes after, as the beast out of the bottomless pit, etc.

There was a further point. The prophet could look at external events, and describe them; but here, though the taste of the knowledge of this was sweet, yet, when he saw what it really conveyed, when he digested it, when the sympathies of his own soul were concerned in it, painful and trying things concerning the position and ruin-state of the church* were involved in it - disorder and evil, and departure from God, and trial connected with this in the saints. Ah! it was bitter in his belly. This term is ever used for the affections and inward thoughts of the man. Therefore, in the church, the Holy Ghost is said to flow from the belly of the believer, because it is not merely a communication of known events, but the Spirit, as an earnest of what belongs to ourselves, and therefore filling the soul; and, from our own association with the things, the joy and testimony flow forth. There was to be the wide-spread field of this testimony again resumed. This part of the testimony took the subject up afresh, and, though connected in fact, a full subject and scene of itself.

{*In the crisis, rather the apostate results of what was nominally the church. In the seals the Lamb is concerned, and the saints are still liable to persecution. The trumpets are providential judgments on the evil, in which the saints are not found (often by wicked men on one another, as in Jewish history). Then comes the display of the open enemies of the Lord Jesus Christ and their judgment, and in their full character, by the Son of man Himself.}

194 Thus, this little open book gave the historical account (when it assumed its place in external history) of the state of things under the great apostasy, in order to closing the whole scene as a history in the seventh trumpet; while the detail of the apostasy, its origin and source (before it was matter of the church's progressive history at all), the power and intent of Satan as manifested in it, were reserved for a distinct account (that is, all its moral workings and developments).

It is to be remarked, in addition, that the third woe is not given here at all. When the seventh trumpet sounds, there are voices in heaven celebrating the coming of the worldly kingdom of Christ; and the scene is described in very general terms, as embracing its introduction and results; but the woe is not described. In truth, all the detail of circumstances is reserved for the accounts which would follow: but "delay no longer" is the thing here evidenced. I have only to add, that if "the things that are" be taken for the whole dispensation, then the twelfth chapter may be taken continuously* for the acting of the agents there described in their conduct in the crisis; only, that it traces them downwards from the state of things in the heavens - that is, as objects of the judgment referred to in the seventh trumpet. In this case, the first act would be the taking of the saints out of the way; then the casting down of Satan; then, after persecution of the Jews, the last struggle, including the judgment of the beast and the like. Otherwise the twelfth chapter is a tracing of the details of the source, principles, and actings of them, as in God's mind, and that from their nature, object, and outset.

{*But the historical continuance is then not immediate; but from the state of things consequent on the position of the parties, more particularly from the flight of the woman into the wilderness, the previous verses being merely to shew what had brought the parties into this condition, that the strength of the man-child was not at first put forth, but taken out of the way - then there was a process by which the heavens were first cleared; and then that by which, after its full heading up against Christ, apostate power was put down. The thing to be noted here, as to order, is, that the war seems to be before the powers of heaven were changed, with which the fifth, sixth, and seventh seals must be compared. I do not see that the owning of the saints, in the fifth, involves the changing of the heavens. The sixth seems, however, to do so.

The order which these passages would involve, as to the final crisis, would be this: The three seals after the first are the beginning of sorrows; during this period the faithful witnesses on earth were liable to be killed, and the gospel of the kingdom was preached among the Gentiles. At the fifth seal the heavens are changed. The abomination of desolation is set up in the midst of the last week. A time of trouble such as never was since there was a nation, the dragon persecuting the woman. The woman flees. Those in Judea flee to the mountains.

The sixth seal is opened: and, before the winds blow, the remnant are sealed, and the palm-bearing multitude seen clothed in white. The cry of the remnant on earth brings judgment down there; as the cry from under the altar in the fifth seal had brought on the sixth. Then come the trumpet-judgments in succession, the last involving the final judgment.

The only point that remains is, when is Satan cast down? The twelfth chapter takes in the whole course of the book, in its sources within, to introduce the last agents as objects of judgment announced in heaven on the seventh trumpet sounding. That chapter shews, as noticed, the first act to be catching clean out of the way Him who is to rule the nations; and the whole question all goes on after that. The next step is, not changing the heavens, but war there; and then the adversary and accuser is cast down. This is clearly before the last three and a half years when there is tribulation, and before the tribulation and fleeing takes place; at least it seems to me so. The changing of the heavens is after that, or rather thereupon. I only state, then, as to this, that upon these passages, the casting down of the dragon, as to the crisis, seems to be some time previous to the setting up of the abomination, after the catching up of the saints, i.e., before or in the period of the first four or five seals. The sixth would be the effect of it.

It is clear that the appearing of the Son of man is subsequent to these changes in the heavens, from Matthew, Mark, Joel; and indeed the whole course and order of these mighty dealings of God's judgment. The appearing of His coming destroys the man of sin. Isaiah 24 may be referred to here.}

195 I apprehend some of them, at any rate, as the two witnesses, partook of the heavenly calling according to Daniel 7, without being the church testimony represented in the holy city. See the analogy of the pentecostal church at first (though that was in fact the church), but its testimony is remarkable as to this.

196 But to return to the details of Revelation 11, what we find is this: all who had the priestly character and what concerned them, preserved - even their worship and the altar (that is, the holy place and the place of the priest's approach). But the outward profession - the holy city - is all given up to be entirely desecrated for the prophetic period of forty-two months. But it is not only the priestly associations which are preserved here, but the witnessing or prophetic character. That is, efficacy was given to their testimony, "given to the prayers of the saints," or given to "my two witnesses," which signifies efficacy to the subject of the gift.*

{*Power was given them that they should prophesy in sackcloth for the period of the treading down of the outside holy place while the inner was preserved. It is given in days here, I apprehend, to shew the continuity and constancy of their testimony, not merely the term. The next point in the testimony was this, that it was without the attainment of order in the ministration of Christ's great offices on earth when He shall come; but it was a witness to them. If we compare Zechariah 4 we shall find, in the restoration of the Jewish economy on earth, the strictest order in all the parts; and in the arrangements of the one candlestick, and its two olive trees and pipes. But here there are two olive trees and two candlesticks. There they stood before the Lord of the whole earth, even as these here, a witness to the truth, but not the accomplishment of it: not its order, beauty, and regularity, but a testimony to God's title to have it so. Such were these witnesses.}

This witness was guarded, not by external worldly preservatives, far from it; during this period "woe" was on what might have been so. What was external was the subject of merely secret angelic interference of God; but judgment corresponded to their testimony. If any would hurt them, out of their mouth went fire. It was not the coming down of judgment by external manifest authority; the pretence, at least, of that was on the side of the false prophet. But they were answered in judgment, to preserve them according to the testimony of their mouth against those that would destroy them. This secret hand of God, according to the word of the faithful witness, when all was gone wrong and desecrated, has, I doubt not, been always in such cases afforded. It was not the time for open appearance in judgment, but always to interfere in watchful vindication of their testimony when needed. If they took the sword in such cases, it was an effort to alter the perfect order* of God's providence which always preserves His principles - they would perish by the sword.

{*It would be, in fact too, acting on the principles God was judging.}

197 What follows seems analogous to the circumstances of Moses and Elias, and the energy of their ministry, not a question of their persons. Moses ministered when the people were under oppression, when the world prevailed; and he had power to plague the earth, to which Pharaoh belonged, and of which he was prince, and which he sought. Elias shut up heaven on the apostate people, who ought to have been in connection and association with it; and the blessing was withheld from a land watered with the rain of heaven. Thus, it was power of calling in judgment suited to the respective position of the two: one, acting on the world out of which God's people were called; the other, judging the people which had become the world, by arresting their enjoyment of blessings from heaven. Both have their application to the state of things alluded to in this short but comprehensive prophecy.

At the close of the three years and a half, their sack-cloth testimony ceased by their death through the hands of the beast of the bottomless pit, when they shall have fulfilled their testimony. The eighth verse seems to me designed to afford the general and specific applications, both of which I have stated my belief to be, in the mind of the Spirit of God; first, the great city of the world, which was where Christ was crucified; and specifically Jerusalem, where religious apostasy, always the leader of the world's evil, locally committed the act.

As regards the interpretation, which would give one thousand two hundred and sixty years to this prophecy, enough has been said by others: a testimony, raised during the protracted moral apostasy, to which I believe the Holy Spirit attaches more importance than many are inclined to do; for God loves His saints. I believe it was of the last possible importance, but not of closing importance - not the great closing scene. I hold that it held, to the manifestation of the personal Antichrist, the same relation as the church, by the operation of the Holy Ghost, does to the personal coming of Christ, the Lord; and that is not unimportant or immaterial, very far otherwise, or a light object of God's guardian and all-thoughtful eye. Slaughtered saints, and worshipped demons, suppression, or at least degradation, of God's ordinance actually in civil authority - these were not light things in God's estimate, though His patience might bear with them in that long-suffering which was salvation. But the subversion of the true glory of the church, in the recognition of the Holy Ghost, was not unimportant, as proving the degeneracy of man, who apostatises in all circumstances, though it were not the open war against the Son.

198 Further, I add, that the apostasy, and the revelation-of the man of sin, are two distinct things. The apostasy is the introduction of the man of sin. Now the apostasy may not be the wicked (lit. lawless) one; but surely it is of some importance. I find much want of attention to the accuracy of Scripture in those who seem most accurate themselves. The mystery of iniquity working, the apostasy, and the wicked one, may all be looked at as distinct things, though intimately connected; nor is the lawless identical with Antichrist, though it may be very likely* they may be the same person.

{*As I suppose they are (see Note re Antichrist, page 52, [Art: On the extended scope of prophecy]).}

With regard to the denial of symbols, and the assertion that it is so literal a book, it seems to me untenable. Thus, when the third part of the sun was smitten, the day shone not for a third part of it; but this was not what would have followed in any literal sense. And a little investigation into detail will shew that much of what has been recently said on the subject will not bear examination.

There is another point which the advocates of literalism* and crisis often insist on, which deserves notice (though I am unwilling to detain myself for questions) - days being put for years. This is denied, notwithstanding the plain suggestion of such an idea both in the passage in Numbers 14: 34, and in that in Ezekiel 4: 6.

{*The application of Old Testament allusions or prophecies in the sense in which they are used there, seems to me to be equally untenable; they are borrowed thence to be applied to heavenly subjects, just as in the case of Jerusalem; so the analogy holds throughout: the bringing down the Revelation to the same sense seems to me simply depriving us of them, and merely to amount to this, that when the apostle uses prophetic language to carry it up into further scenes, we are arrested where the former prophecy left us: simply, I conceive, darkening, instead of enlightening.}

The seventy weeks, however, stand strongly in the way; and the ingenuity of criticism has been called into service to say that it is simply seventy sevens, not seventy weeks, and may thus literally be years. Now, if the conventional reading* be taken, it is simply weeks; if not, it cannot mean sevens at all, but seventy seventies. I think this criticism, therefore, cannot be maintained. It is either seventy weeks or seventy times seventy, not seventy sevens.

{*i.e., by Hebrew vowel points.}

199 But, as regards the numbers here, there is another important question: it is alleged that, looked at as in crisis and literally, this is not the last half week at all.* In the last half week at Jerusalem, it is said they are not times of testimony, but of vengeance - not of testimony of any one, Christian or Jew. The disciples, who had been giving testimony, and called to possess their souls in patience, are then directed to flee; for these were the days of vengeance. This was at the setting up of the abomination of desolation, the commencement of the last twelve hundred and sixty days, or three years and a half. So in the twelfth chapter, after the casting down of Satan, his great wrath begins upon the earth; then heaven and its inhabiters are free; and the woman, accordingly, flees into the wilderness for the twelve hundred and sixty days, to be nourished from the face of the serpent. Antichrist does not assume his proper distinctive character in Jerusalem till then. He may, as the oppressive apostate head of the Gentiles, at the instigation of Jews, persecute the saints who have the testimony of Jesus - possibly tyrannically oppress even the Jews, as the holy nation, by times; but, strictly, their "covenant is with death, and with hell are they at agreement" (i.e., as to the rulers who represent the nation). This last is true as regards the last half week; its character is a covenant of the beast with the Jews. But the Lord in Matthew 24 distinguishes the general testimony of the kingdom sent out into all the world, and which began immediately after His death, from the last half week only. What He speaks of is not a special testimony in Jerusalem, and we must not confound the peculiar testimony of the two witnesses with the first fourteen verses of Matthew 24. That chapter knows no first half week. There is a general testimony and one half week, beginning with the setting up of the abomination of desolation, and ending with the Lord's coming. Daniel 9 does contemplate a first half week, in which the prince that shall come makes a covenant with the mass of the Jews, which he will break in the middle of the week. But Revelation 11 contemplates, I believe, only the last half week, that of Matthew 24.

{*I have changed this paragraph, as I, at the time of writing these notes, followed the usual division in chapter 11 into two half weeks, applying it as an answer to the writers just alluded to. As I do not now accept this division, I have of course changed the paragraph into short observations on the question; but I have given what is alleged for it.}

200 We have another distinction here, which also runs through what follows, not duly noticed - people, tongues, nations, languages, and they that dwell upon the earth. I say not duly noticed, as the universality of Antichrist's dominion has been argued from the expression, "All that dwell upon the earth shall worship him." But there, as elsewhere, they are in contrast with nations, kindreds, tongues, people. The case of the dwellers upon earth is always, I think, more aggravated.

Thus it is not merely evil conduct towards the witnesses here, but great interested joy at their destruction. There are three parties engaged in the evil: the beast, who kills the witnesses; those of the nations and kindreds, who do not suffer them to be buried, exhibiting the natural hostility of the human heart; and the people dwelling upon earth, whom the testimony of the witnesses had specially tormented. For the testimony of holy consistency and prophetic nearness to God is continual torment to them to whom the testimony comes for their apostasy. The prophet, in this character, is always a witness that, with all their pride and self-satisfaction, they are apostate; and this is torment, for they have really no peace with God, whatever their pretension. Tile return to life of the witnesses was a public thing, in which the judgment and vindication of God was plain to their enemies. They heard the voice from heaven, saying to them, Come up hither. They were first brought to life, and then called up to heaven openly.

These witnesses had stood before the God of the earth, the witnesses of God's title here. The affright which the public manifestation of God in their favour produced did not give efficacy to their testimony; but the affrighted ones glorified the God of heaven. There was the general effect of unrepentant religion - the testimony not received; for that would have broken their will. But their fear acted on externally was to honour God formally, but only as One in heaven. It was that which acted on themselves that did this - the earthquake and slaying of men, names of men, their pride and title put down.* All this took place before the sounding of the last trumpet; but when it closed, the second woe was passed.

{*Babel's word was, "Let us make ourselves a name." God only is entitled to a name, or to give it. Adam had title as regards the beasts, as set over them by God; "and he brought them unto Adam." The enemy may give a name, in derision, to saints, over-ruled of God; but they are gathered only to the name of the Son of God, the Lord Jesus Christ, and should bear His name, and, in Him, the Father's only.}

201 Although there may be an accomplishment of this more literally in crisis, there is nothing in the revival of the witnesses, which renders it strictly literal; on the contrary, the terms are, for the most part, symbolical. A spirit of life from God, though it may be applied, is not so strictly characteristic of mere quickening.* It was distinct, however, from a mere renewal of prophecy in sackcloth. The testimony now was by their exaltation publicly, not by their faithfulness in trial.

{*Observe, it is neither resurrection nor changing them who are alive, but a special act. Man had killed them; but God quickened and called them up.}

I would remark on verse 8, that it is properly not the street of the great city; but rather the highway or great street of the city, but the antecedent to which seems the whole idea. All this time the last great woe was on the eve of being manifested.

The witnesses then were a testimony - given previous to the last dire expression of the power of evil being let loose - an adequate testimony; and that of God's claim upon the earth, during the time that these dwellers upon earth claimed it as theirs, and therefore were tormented by the testimony. It was not necessarily during the prevalence of the beast out of the bottomless pit; for till the war (v. 7) his existence is not in question. When he makes war on them, he overcomes and kills them; but they have power in testimony till then - till their testimony is fulfilled. Their testimony,* then, was not properly under the oppression of his power; at least that is not the way God distinguishes it. It is carried on in sorrow while the external sacred things are defiled, but the priestly remnant, and what pertained to them, preserved; and this for the forty-two months. And in these circumstances they fulfil their testimony: then the beast out of the bottomless pit makes war upon them and kills them.** When the question as to power comes on, and Antichrist rises up in his full form against the Lamb, he is finally cast down, and put, with the false prophet, in the lake of fire, and his followers killed. It is dealing with the witnesses in its principle, an antecedent act; the Lamb has not yet come upon the scene. For He comes personally victorious: but here, while the beast comes against the witnesses who stand before the God of the earth, they are overcome, because the Lamb has not yet come forth in power, nor the earthly kingdom come. Lucifer shall rise up against the Lord from heaven, and be cast down. When his representative rises against the witnesses and representatives of the Lord - these two anointed ones, they are cast down and killed, and taken to heaven where the glory and the Lamb yet were. It was the last external public act of testimony - whether for the dispensation or the crisis - and therefore had definitely the character attached to it when prophetic witness had place in it - the prevalence of evil externally, and suffering of the witnesses - their rest and refuge being above.

{*I say their testimony, because as to his general character the beast will persecute the saints.}

{**To the joy of the dwellers upon earth; and thus, doubtless, he is their great friend (see Note re Antichrist, page 52).}

202 Thus, the beast out of the bottomless pit does not appear here as the direct agent against the witnesses, till the three years and a half of their testimony are finished, though, as to their condition, they were in sackcloth. When the announcement of the last woe comes, heaven estimates it as the signal for the earthly kingdom coming; and the church, anticipative, as having the mind of Christ, gives thanks to the Lord God Almighty, who, in the continuity of His being and counsel, was now taking His power; and therefore she anticipates all the results. The elders only speak here; for the things were not in the vision in their completeness or principles: but it was the actual anticipation of the facts as now coming in, as having the mind of Christ.

It would seem that the last woe had a wider aspect* than the others - much, though containing the scene and object of them In verse 12 of the succeeding chapter, after Satan is cast down, woe indeed is pronounced on the inhabiters of the earth, who were the former objects of the woes; and also, then, on those of the sea. Now it is true this does not come in, in proper historical continuity, from chapter 12; nor is it the final woe of chapter 11; but it introduces the larger scene which is the subject of the judgment executed in that woe. But the expression of the woe there had been reserved; here, all are concerned in it under heaven.

{*At least is connected with a wider scope of results.}

203 The nineteenth verse of chapter 11 should, I think though a connecting one, more properly begin the twelfth chapter. Looking at the chapters as continuous, it is the direct manifest agency of heaven upon earth, the connection of the two. It is not now a seal opened by one who alone could do it, but the temple opened; "and there was seen," etc.

The first thing seen was the secure and unchanging witness of God's covenant mercy, on which all his thoughts and purposes were bent. After the sounding of the seventh trumpet, all the relationships of things, and their real principles and sources, came out. If we look at the eighteenth verse of chapter 11 as closing generally the whole history as it does, then the twelfth takes back the church to see, abstractedly, the principles and sources of all the events, which, in fact, will be brought out in the last three years and a half manifestly.

These two points of view are in no way inconsistent; for the last crisis is a bringing to a head and manifestation these very sources of action in manifested agents and direct collision of action. On the contrary, none can understand the crisis that takes place, unless they enter into the sources, principles, and moving of (in some sense, we may say, interested) agents, which are here unveiled from the beginning; and, on the other hand, the workings of these agents and principles, and their results, are never clearly seen until brought thus out at the end in their very results, though faith may discern their principles long before. Thus the Lord says in the first displays of His power, "I beheld Satan, like lightning, fall from heaven"; and His great apostle reveals to us, that the mystery of iniquity did already work: only there is He who restrains, till He should be taken out of the way (2 Thess. 2: 7); and then the wicked should be revealed, whom the Lord would destroy. The unveiling, then, of these hidden, but real agents, was just the unfolding of what would be brought into crisis: and the crisis is the actual manifestation of these agents in their true character, no longer under the cover of mysteries. Hence the church, as admitted into heaven, knows them, and explains their manifestations when they shew themselves on earth.

204 This forms no part, properly, of the seals, then; but comes in, under the church's proper knowledge, by the Holy Ghost, and His revelations of what passes in heaven; not in mere communion, as taking of the things of Christ, but in revelation, as shewing what is connected with the manifestation of His glory. It is all based (come what will) on the immutability of the ark of the covenant. It was the ark of the covenant of God and the temple of God. The church rests on this sure faithfulness, but its direct application is to Israel, though in peculiarly symbolical images.

This being fixed, the ways and purposes of Providence were then discovered. There appeared a great* sign in heaven. As the woman was for the man, so was the man by the woman; and here things were revealed, not in ultimate results (that is the knowledge of the church always, in communion, whether as to Christ's glory as man or God all in all), but as administered by the way, and, therefore, the man is by the woman here. So in other types of scripture. Hence, though we see her in the glory of God's mind at first, we soon see her in various circumstances and exigencies, to which she was, in His wisdom and righteousness, subjected, even to fleeing away upon earth. Here, however, she is seen in her title of glory in heaven. The purpose of God is in the church; but Christ is its great subject; and, in fact, she may be subject to ten thousand vicissitudes here below, for the world is not regulated otherwise than secretly. God may glorify her, but the woman's place is to be subject; she does not carry on the war, and cannot in this character. I have already mentioned, elsewhere,** that the activity of faith, or its failure, is, in typical scripture, spoken of as the man - the condition of the church or people of God (for in this sense the church is the name for a condition of the people of God, this last being used in a general sense) is represented by the woman.***

{*Another sign begins Revelation 15.}

{**Collected Writings, volume 19, page (194) 129.}

{***But as to direct historic application the woman here is the Jewish people (or Jerusalem) seen in heaven and glory first, then cast out and persecuted by the dragon; that is, in God's mind, and then the object of Satan's enmity.}

We have to look here, at the people of God, as in His own mind or purpose, and therefore glorified in that; yet, as we have said, entering into the detail of consequences, it is in the ministration of it, for it is the man by the woman, not the woman for the man. Both have their importance and their place. Hence the woman is seen clothed with supreme authority - the splendour of supreme authority, and all derivative light under her feet;* and derivative rule, all lesser authority, her crown, and that in perfectness. Thus it is viewed abstractedly, but in purpose with all God attaches to it, and about which all God's mediate purposes or plans roll - His own glory and Jesus ever the end. And thus shall it close, for it is true that, 'What begins with sight, ends in action.'

{*Thus all the previous state of heart in which reflected light was shadowed out for the people is put under their feet.}

205 For we are not speaking here of God's returning into His own infinitude, which can hardly be called purpose:* - Christ, then, the glory of the Son, was the purpose; but here, it being the ministration of it, the woman is presented and the man hidden.

{*Purpose has rather the force of the thing purposed here, than intention. If I am understood, I have no anxiety as to metaphysical precision. The word 'purpose' evidently includes both, but may apply specially to either (i.e., the intention and the thing intended).}

If we descend to detail, we shall find the most marked contrast: the lowest state of the lowest condition of God's people - that under the law broken, and they ruled over by the last form of Gentile evil, as to its personality - that in which Christ was born; and so rightly. For by sin the glory was all reversed; all was reversed: the throne, which ought to be the instrument of God's justice, was the instrument of slaying His Son, at the instance and instigation (intercession, if you please) of His priests, the leaders of His own people! What a picture of things! If we go to the time when the Jews will actually say, "To us a child is born," we shall see it is after the very last and manifested form of the last evil - the evil of the last days. The church knows it now, for it has the mind of Christ; and we are renewed in knowledge after the image of Him that created us.

That which we find here, then, is the purpose of God concerning the condition of His people producing One who was to rule all nations; and, instead of His doing so, He is caught up to God and His throne; and the condition of His people is left exposed to trial, misery, and pursuit of the great enemy, who had been waiting and seeking to devour the man-child when born. It, however, entirely escapes from him. Such is the general picture, which throws much light on the whole of the detail. If we apply it to Christ in Person, then its accomplishment as to heavenly purpose, whatever He might suffer here, is sufficiently manifest (the condition of God's people being suffering and trial thereon). If we apply it to the saints, who overcome here (as we read) as He did, and to whom it is given to rule as He has received of His Father, then we find that, though the object of the enemy was to devour them too, they are caught up out of his way to Him who was above his power; and the trial and persecution fall on those who are left here - upon the woman. The details of this are entered into in what follows in the chapter. After the child is caught up, the woman flees. In this there are no details. It is a description of the position of the parties, and that with all possible clearness, as with divine power and precision. There is one of these of which, as yet, I have said but little - this other wonder (who was opposed to the woman, this purpose of God in His people), the great red dragon. His object was to destroy the man-child to be brought forth by the woman whose pains of labour he perceived, and hating all that belonged to it; for the purpose of God and its fruits were his destruction. He failed in this, and turned his anger against that which, in a certain sense, was left in his power.

206 That the dragon is the hostile power of the adversary there is no question. We have the authority of this book (Rev. 20), I suppose no one will deny, for saying that.

If we look to the source of power, it is there; only without the description which gives it its formal character. It was here seen in heaven (i.e., not in its providential forms and consequences by the will of man, but as the Lord viewed it in its will or power of evil), as a whole, identified in form with the beast (to which it gave its power, it is true), yet not the beast, and not identified with it in the specialities of its latter-day character; but the whole generic form of Satan's power, in that which took, at a given period, that character. It had the seven heads and ten horns, but the heads were crowned, not the horns. It was Satan, acting in the form of power, in which he countervailed - not simply the earthly purpose* amongst the Jews, or in which he attacks Jerusalem by an earthly instrument, but - the whole heavenly** purposes and the glory of God by Christ in His people. Hence, too, the death of Christ, which closed His Jewish and earthly career, is not noticed here; because the Jewish associations of Christ are not the question when things are seen in the heavens. The child was caught up to God and His throne. The tail of the serpent, his moral influence - evil moral influence - characterised by the form of the Roman empire, the effects of his power, and the dominant religion of the state, put down a third of the rulers of God, and made them subordinate. The effect on the woman was her retreat into solitude and sorrow, for so she is seen in actual effect.

{*The Son born was caught up, but was to rule all nations: the heavenly condition is here the answer and remedy for an effort directed against one who was to rule over the earthly. His rule and power is the matter in question.}

{**This is true, even in Antichrist; for that is association with the Jews and possession of Jerusalem, to hold it as the centre of earthly power against the Lord, as coming from heaven. The "scornful men" that dwell at Jerusalem "have made a covenant with death and are at agreement with hell." [I have not altered the abstract applications: it would be changing the book (and they afford a kind of dictionary to the symbols), but I add here and there the particular prophetic events in which they are fulfilled - as I believe, that to which they apply.]}

207 Here are the parties: the seventh verse begins a new topic. There was war in heaven. This was not the war of the church, but of divine power; not yet, however, in the manifested energy of the Son of man, the mighty man, the man-child; but in the more secret agencies of His will, angelic ministrations. The church's war, carried on in the flesh, is carried on in suffering, and waged against the accuser by the blood of the Lamb and by the word of their testimony; he being always there, and yet they above him, as an overcome enemy in Christ, in their flesh wretched, and as to that in its will, when it worked, under his power. But here it was power to expel in service to God - the question settled whether the dragon and his angels should continue there: "And the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him."* Then came the celebration; and in the thirteenth verse, what followed on the earth: and the change in all this is very important. The church's estimate of it in heaven, too, is - " the accuser of our brethren";** the consequence of whose accusations and power was trial*** and persecution upon earth. They loved not their lives unto death, overcoming him by the blood of the Lamb and the word of their testimony - a time then of saints' suffering, and Satan having his place in heaven, in authority and power, and deceiving the whole world. From this the victory of Michael and his angels cast him down.

{*But they are not as yet replaced by the saints there.}

{**Note here, the victory is celebrated; they overcame, they are not therefore in this conflict any more.}

{***I suspect it will be found that, while the suffering may be most blessed and glorious for righteousness', or Christ's sake, it is, nevertheless, always used by the Lord for the correction of some secret or manifest evil in the individual or in the church.}

208 I apply here the same principle of providential working and manifestation in crisis as throughout; and I mention it here only particularly, and its application to the fall of idolatry, because by modern interpreters, entirely rejected. It is not his influence in the church that is here in question,* but his power in the rule of the world, however that might act on the church. The argument, then, that mischief might accrue to the church by the ceasing of Satan's open power in the world, because the church thereby sunk in the world, is nothing to the purpose: for my own part, I admit it in the fullest manner possible, though I am sure all was wisely ordered. But as the setting up the supreme power in Nebuchadnezzar, and his speedy connection of it with enforced idolatry, was very important in the divine government in the world, that power coming from God (though Israel was, or might not be, in question in this last act), so the entire relinquishment of idolatry by the governing power (for whatever man does, God looks to the conduct of the governing power) was a fact of great importance in the history of God's government of the world. It was a setting aside Satan's direct throne in the world; for the existence of power in the Gentiles is not Satan's direct throne (it was transferred to them by God); it is its use and character in sinful man that makes it Satan's. This may be merely by passions, or it may be by the direct worship of Satan and his angels, or by open blasphemy against God. The second of these is the open heavenly rule of Satan, looked at in providence: and this went on in Gentile idolatry. He may recover it secretly by what is called the church:** but the thing itself was never restored. This appears to me a very plain and important distinction in the exercise of Satan's power, which we cannot pass by without leaving a blank in our knowledge of God's mind, and consequently its train lost and the church misled. Taking this event in this point of view, it would connect itself with the providential course of things which the church understands in heaven, though not yet outwardly manifested; and the consequent period would be a period of years, the period being the period of her nourishing there, not the date of her flight for this providential purpose. These things are given generally in their characters, not dates, because it was a course of progressively developed principles, although sometimes facts may have given particular dates. As regards that which takes place actually in the crisis, the facts are simple and plain.***

{*i.e., even referring the passage to the protracted period.}

{**In saint-worship, which is really demon-worship.}

{***Satan is cast down from heaven to earth, where he yet is in great wrath for Daniel's last half week, and persecutes the Jews owned of God, saved providentially as a body, whereon the enemy seizes all he can. The woman is, as I have said, the Jews owned of God, or Jerusalem.}

209 There was war in heaven. Michael, the archangel, and his angels fought, and the dragon; and the dragon was cast out of heaven, entirely and finally out of that place of authority and power which he had held, as ruling the world: "the rulers of the darkness of this world." As to who Michael is, we have mention of this exalted name in Jude, as contending with the devil; and in Daniel, as that great prince who stands up as the ruler of providential power, in favour of the Jewish people, who are the central object of providence in the arrangement of nations. I do not see that it is revealed that it is Christ* under a mystical name, but it is certainly the direct superior agent of God's providential purposes, and thus the immediate instrument of favour to His people in that character. The notion of archangels is not sustained in Scripture.** There are seven angels, who stand in the presence of God, spoken of. But Satan was cast out, finally out of heaven; and the announcement given, that salvation, strength, and the kingdom of our God and the power of His Christ was come; and the reason - that the accuser of the brethren was cast down. Satan, in his character of anti-priest, had been unceasing in his accusations against the brethren; though, in the course of God's dealings with the saints, during this time of trial, He had suffered their being even put to death here below; yet they had overcome their enemy there really as to all the questions which Satan could raise before God. The accusations were of no avail, through the blood of the Lamb. Satan could not overthrow their conscience; and by the word of their testimony they maintained the truth and righteousness against him as the father of lies. So that while the great High Priest secured their cause above, Satan as a liar and accuser, seeking to deceive, was baffled and overcome; as a murderer, was submitted to, till Christ took the power, and he was turned out. The manner in which accusations and persecutions are connected, in principle, may be seen in the history of the book of Job. Thereon the dwellers in heaven - for this was the ground and place of the enmity and conflict (see Eph. 1, 2 and 6) - are called on to rejoice, for this conflict is ended. Christ, as the great High Priest, might have sustained them in the conflict with the accuser: but now the conflict*** was ended. This is clearly what concerned the church, in this matter, as identified with Christ in His priestly exaltation. Woe then comes upon the inhabiters of the earth and of the sea; for the devil, not yet shut up, but cast from heaven, is come down in great wrath, knowing he has but a short time. Here the second paragraph of this chapter ends: the first at verse 8, where the parties are stated, as we have seen, in the original idea and purpose; here the actings of heaven's deliverance from his power and the consequence of this to the church, which properly sits in heavenly places (and indeed all heavenly saints); then, verse 13, what the devil did when cast down to earth, after he was cast out of heaven.

{*I see a great deal to lead to the conviction that it is Christ as the head of angelic power, but not certainly, and therefore say no more than I do here. Fuller enquiry would lead me to a different conclusion.}

{**i.e., in the plural number. Superiorities (as principalities, powers, thrones, dominions) are spoken of, but not directly archangels.}

{***Conflict with Satan, and trial, though used, perhaps for chastening judgment, are very different from judgment in war, where Satan has power according to the fall of the first Adam, and a will to walk with him.}

210 The dragon has now lost his place in heaven. He cannot rule the world, as thence, as the prince and god of it: but he comes as a woe and judgment from God upon those who dwelt on earth, had not followed the heavenly calling, where it was then; and he is in great wrath, because he has now but a short time. His enmity against Him* who has thus sentenced him, is exercised against that which has any connection with Him in the new sphere of his malice. He can no longer accuse the brethren; he persecutes the woman. And at this period, upon earth, the woman is the Jewish people owned of God, the woman that brought forth the man (for that was true of the Jewish economy as to Christ, looked at in His title of power upon earth: "To us a son is born"). But here, to the woman is given force and speed from God; but only to flee into the wilderness, where she is nourished for the allotted period, which, speaking as to the closing crisis, is three years and a half; for during this period the opportunity of her return was not afforded by the cessation of the dragon's power.

{*It is the angelic head of the Jewish people who was the power that overcame him above.}

211 The dragon here takes the name of serpent, as having the form of subtlety, deceit, and malice, "that old serpent which is the devil and Satan." It is the enmity, we are to remark, of the dragon and serpent, not the woe on the earth which is described: that is reserved for more detailed account in what follows, at least as to the part material for the church's instruction in its passage towards it. And here I must remark the extreme importance to us of connecting the events and agents in the crisis, in principle, character, and progress with what is passing and the agents we see around us, or it loses its main moral effect and its whole use for the church. The church is not under this woe, I believe, at all, in the final crisis. It is on earth, to the Jewish people, this Son is born: we belong to the heavens, whence Satan is cast out. But, by the ripened fruit in that day, as more fully displayed in subsequent chapters, we learn the present nature and character of the tree that bears it, as God describes man by his fruits in Romans 3, though all men have not borne such. And thus I can judge my own heart, and know what man is. And if the last apostate be not yet revealed, he is but the head of a system of which God's revelation of him, as the full fruit, makes me know the sap and character. Though the serpent could not overcome the woman in war (for God preserved her, not by the mighty man, but by flight; and there his direct power was stopped; for heavenly power was in aid for her), yet the resources he had he uses, and pours forth these waters, animated by his energy, as a flood. I should suppose, from the explanation given in this book of waters looked at as on earth, these were armies of people directly under Satan's moral influence, flowing from his mouth, the expression of his mind and will.

212 But the earth - the scene of God's providential and prophetic agency - helped the woman by whatever providence (for God teaches here the facts of Satan's agency, not the historical providences) and swallowed up and brought to nought this agency of Satan: it was frustrated. And he went to make war with the remnant of her seed, the godly Jews who might remain within his reach, who obeyed God's commandments and had received the testimony of Jesus Christ - for so (for I am now speaking of the final crisis) I believe the Jews, i.e., the remnant, will. But I do not say further than a prophetic testimony; "for the spirit of prophecy is the testimony of Jesus." The dragon (for he is not now spoken of in his subtle actings, but identified again in his character and acting in the sphere and character of power) was wroth with the woman whom he could not touch, and went to make war with, to use violence towards, the remnant of the seed.

Notes on the Revelation

J. N. Darby.

{"Notes on the Book of Revelation; to assist Inquirers in searching into that Book." London, 1839.}

<02009E> 212 {file section b.}

Revelation 12

In this chapter, then, we have a very clear account, not of the details of providential historical acting, but of Satan's mind, and ways, and purposes concerning the purpose of God in its inceptive character; for, as accomplished, it is clear he cannot touch it. Although I have little doubt in my mind in what events these plans of Satan will specially shew themselves, I have entered into them here very little, because God is here instructing the church what the plans are, rather than how they are accomplished, save as presenting severally the agents: and if we are not content to be instructed as God instructs us, we had better not learn at all. I desire in Scripture not to explain but to receive, and, in communicating, to say what is there, not add thoughts. This may seem a slight distinction; but the effect of the difference will soon be seen in the formation of systems, instead of actual profiting by divine instruction.

There are three distinct parts in the chapter. First, the agents; the woman in God's purpose to be delivered of a man-child (the depository of earthly power to rule the nations); the dragon ready to devour Him, whose birth and character he partially knew (for Scripture told it), and whose speedy bringing forth was now apparent. The result is, that the man-child, instead of acting in power at once, is hid, but in the place of Godhead and power, and the woman flees. Thus the direct agents are disposed of. We have, then, the second portion; in which the question is between his (the dragon's) place there, and the angelic ministrations of God's power ("His angels which excel in strength"); and the dragon loses his place in heaven (he who had deceived the whole world), and he is cast out into the earth, not properly the world. This is all the direct statement made in this portion: for the question was, ruling the nations. But then secretly this made a most important change in another thing not so open in the world, the church, dwellers in heaven, the brethren. This was the way heaven was specially affected by this event. Salvation and strength and the kingdom of our God and the power of His Christ were now come,* not till then in power. There was that which was hidden to the world and not understood, no more than Christ was, the heavenly-minded church which understands God's leading and most important meaning in these things (what was next Himself, if I may so speak). There was a witness to all Christ's glory on the terms and grounds of God's holiness in heaven, as walking in the light as He is in the light, having fellowship one with another, the blood of Jesus cleansing them from all sin, all the time that Satan was in the heavens drawing the third part of the stars - the ruler of the darkness of this world - a people who walked indeed on earth, but in spirit and title and nature, as given, dwelt in heaven; their Head being exalted above Satan, even before God, and who had suffered and shed His blood for them, though now, as yet, He had not taken His power ("all things were not yet put under him"); wherefore Satan could torment. This people Satan had been constantly accusing before God, for their inconsistencies, or falsely, in order to distract, trouble, and hinder their assurance with God, or their testimony for God. By the turning of Satan out of the heavenly places of power this conflict and accusation ceased; the heavens were cleared, that these might now declare His righteousness.

{*Should not this be, "Now is come the salvation and the power and the kingdom of our God, and the authority of His Christ"?}

213 The actual catching up of the saints is not here mentioned, because the church should always expect it;* and because the agents and their public acts being here in question, the church (one with Christ before the Father, the mystery hidden from ages and known only by the Spirit) is not, as we have seen all through, the subject;** but the acts, as they affect the brethren, looked at in their condition here below, are noticed, because they are to reign with Christ, whose power was now come.

{*I have no doubt it is contained in the catching up of the man-child, as well as Christ Himself.}

{**It is looked at corporately only as in heaven (as we have often seen) from the end of Revelation 3. The accuser of our brethren, therefore, is spoken of; for the voice from heaven could not speak of suffering or accusation of saints there, but of those who had been liable to it on earth. On the supposition noticed above, these would be the class of sufferers still to be gathered as slain in the last testimony, or who would not worship the beast.}

214 The church united to Christ and interested in Him as her Advocate and Priest, and all those associated with the heavens, were now free. The question then was between the dragon's wrath against those who were the special scene of Christ's royalty, and the power of that Christ which was now come: the trial of the church had ceased. The subject being the rule of the nations by the man-child, all the history of what passed in the church as to this is unnoticed; only the dragon remains in heaven; the royalty not assumed: when it is, the change is noticed. Then, the power though come is not, however, immediately exercised (that is, on earth, for the heavens were already clear). The question then arises for the woman upon earth - a question of royalty and power. The sphere of this royalty and power in Christ being necessarily hated but rescued,* and Satan's hatred and animosity then directed against the remnant who were faithful to the light they had, keeping the commandments of God and having the testimony of Jesus, having the light there was - the spirit of prophecy.**

{*The time of Jacob's trouble; but he is delivered out of it.}

{**We have here the important fact, that, after the celebration of the coming of salvation, and the kingdom of our God, and the power of His Christ, and the casting Satan down out of the heavenly places, three years and a half elapse before his trial and persecution of the Jewish people closes; and they are the object of his hatred; and Christ does not appear in their behalf.}

The providential actual agencies follow; wherein these things are accomplished. As to the position and condition of the inhabiters of earth (of whom we have only heard as yet), for this period, thrice repeated woe (in the second, the wide unformed mass of people too included, the inhabiters of the sea).

215 We have further to remark, that (the moment the saints are introduced in their own position and character, suffering while Satan is in the heavens) the Lamb, its salvation, its strength, its joy, is at once introduced, and their victory celebrated on high. It is the natural association of the saints, as such - fellowship with the crucified One: and therefore if only one or two saints be in their place, their associations are with the Lamb.* It will be remembered that the Lamb has not been mentioned all through the historical part: that was providence; and the church was, as it were, hidden. This, in the course of external history, is its real relationship - as Peter describes it, doing well, suffering for it, and taking it patiently. The Lamb led the way in this their joy; while, as to accusation, His blood gives them access to the throne where He is.

{*The Lamb is always the suffering rejected One, who is after all the Lion of the tribe of Judah, the centre of glory. In the historical fact this takes place on the casting down of Satan, in which the kingdom and power are first displayed.}

This account in Revelation 12 of the dragon's doings, taking up the mind of God in the throne as to it, the conflict by which he is cast out of the heavens of rule, and his conduct upon earth when cast down there, was quite the suitable introduction to the history of the manner and development of it in human instrumentality; that the church might know, not merely its history, outside in the earth, but the meaning and truth of it in its elementary and radical causes and facts in Satan's position, power, and actings, relative to God's purposes. It relates to the question of ruling the nations (i.e., to Christ, as ruling, as He will, with the saints, the nations); and shews the relative position of the parties (while the man-child is caught up to God and His throne, or not actually in the scene), first in heaven, and therefore (the evil ceasing, when cast out, to affect the saints of the heavenlies) brought in thus,* by the by, when their position has changed; and then on earth as affecting the Jews, during the period in which God's purpose, and therefore those interested in it, as a body, flee, in consequence of the dragon's actings, into the wilderness, where they are nourished of God (i.e., not in the order of God's regulated covenant blessing, apparent in manifested relationship, but of God supremely as such). All this time, therefore of the dragon's prevalence in heaven first, or on earth, is the time of the hiding and apparent disregard of God's relationship with His people. Yet the object of these relationships becomes visible when the earth comes in question, and the woman, though persecuted or fleeing, is seen on earth (i.e., the Jewish body as such in connection with their place and promises, though unfulfilled). To this many of the Psalms refer - those in which God and not Lord is used as the term of relationship with the Most High.

{*This passage is a remarkable one as regards the crisis; for the joy is properly in heaven. The church, properly speaking, is not in question. A voice accordingly is heard in heaven; but it clearly expresses the mind of God in the church above; for it says "the accuser of our brethren," and has the prospect of the kingdom as now come. It is as a gleaming out of the church's joy in heaven, before the saints are manifested with Christ, on the cessation of the sufferings of those left on earth, and the clearing of the heavenlies. The voice of heaven, the church, is here rather identified with the priesthood and expectation of Christ, but that in a triumphant character, because accomplished by the casting down of Satan, and the kingdom now come, though not yet established for three years and a half upon earth

I apprehend the proper application of the catching up of the man-child, besides Christ, to be to the Church of the first-born - His body, and to be undated, save by its precedence of all ulterior events, i.e., of all events below, and even of the war in heaven; for Christ and His body cannot take their new relative place on earth, till Satan and his angels are cast down.}

216 The saints may be united to the position of the man-child when removed hence and taken to Christ; but the great signal manifestation of the first statement of the chapter was, when Christ Himself was taken out of the way. All, except that fact which characterises all, is the statement of the principles and relative position of the parties. There may be, therefore, any lapse of time between the catching up of the man-child and the subsequent actings of the Lord; for there is no note of time connected with it: the facts are resumed, or, as to results, commenced by the war in heaven. This is most signally fulfilled in its actual final accomplishment when Satan is cast out (the commencement, in their source,* of the very last events, that change the position of the saints of the heavenlies; and when also the last events on earth relative to the Jews begin to have their course). The providential agents, as far as the moral prophetic earth is concerned, and the beasts, therefore, at this point, as we have said, are thereupon taken up.

{*Although I say their source, which is true as to the administration of events and the moral state of things, yet there is passed by here (as not the subject of the chapter, and what can be hardly called an event, as changing the whole order of administration and divine government itself), - the shaking of the heavens, in order to the appearing of the sign and government of the Son of man there: but this does not properly come in here; and therefore I have only thus noticed it. Its date in the course of events may be seen in Matthew 24 and Mark 13; but it forms no part of the course of mere human events, but is a change in the heavenly administration of their order. But the war in heaven, and the consequent casting down of Satan to earth, do alter altogether the relative position of the saints, heaven, and earth. The direct administrative exercise of all this is deferred for three years and a half, to give time for the ripening of God's purposes, the separation of the remnant of the Jews in their tribulation, and the full satanic rising of the earth against heaven: but heaven could announce its joy at once, and woe to the inhabiters of the earth and of the sea. But, the administration not being yet changed, things otherwise went on unrebuked, until the earth being worse far by this, and in satanic energy enlisted against heaven, the Son of man has to take the power into His own hands, and the administration itself is changed. Then begins the administration of the world to come, whereof we speak. This last is a most important, and scripture speaks of it as a very solemn, event. It is what I apprehend is called the end: "Then shall the end come." Sinai was the manifest beginning; though there were other points connected with it in the world and earth, to wit, Noah and Nebuchadnezzar.}

217 Revelation 13

The apostle now traces equally from its origin, the earthly circumstances of the power through which Satan operates;* and, as in the previous chapter, he first gives us characteristically the subject of the prophecy. It is not here of purpose necessarily, but of fact. Out of the floating mass of population, he sees a beast rise up. It was not now a vision in heaven, where the secret designs were carried on, but on earth, where the instruments of these designs are produced and act; here, not purpose, but fact.

{*Specially in his workings, in these last events.}

The whole character of the beast, from beginning to end, is seen, but pursued to, and therefore having its agency in, its last form. This enables us to identify the beast all through, and brings him under the character of guilt which has attached to him from the beginning, or marked the course of his protracted progress, whatever unrestrained iniquity this may shew itself in at the close. He is therefore seen rising out of the sea having all his heads and horns: on his heads names of blasphemy - he bore them high on his front; and the crowns were on his horns, which was the latter form (i.e., the imperial power divided). I do not carry this farther than being definitely characteristic; for if it were carried into detail, as at the close, we should have, assuming the identity according to the ordinary interpretation of the beasts,* three of the horns fallen. Further, this beast had incorporated the character of Daniel's three other beasts, but most of the Grecian leopard, though in ravening power and terror like the first. To this beast the dragon (he had not formed it, that is taken as the existing fact) gives his power, his seat, and great authority. Now, I doubt not, this has its full scope of positive action and manifestation from the close of the former chapter; when, in its last form, it will do Satan's work in the place of his power. But as we have the elements of things in these chapters, we have seen the beast traced from his very rise out of the sea; and whatever he so characteristically does,** when formed, comes under the designation of holding the throne and power of Satan. It will be exercised according to the character of the place where Satan is, heaven or earth, each the scene of the conflict whether Christ and His joint-heirs are to have His creation, or Satan hold it by right of the first Adam's fall and sin, the great question agitated, along with the special redemption of the church. Doubtless, when on earth it will be more definite and formal, not necessarily more important. Nor can I see why the conflict for the delivery of the earthly people and the inheritance is of more or exclusive importance, rather than what is of heaven, in which the victory and fate of the heirs is decided; though this be more secret, and known only to the church. Yet it must be remembered that that by which Satan troubles the church, while here, is that by which he holds the world. It is, then, the great characteristic fact we have here as to the beast so formed: he holds the dragon's place. I may add, I hold the beast to be simply and plainly the Roman empire.

{*i.e., of Daniel's fourth beast with this.}

{**This is an attempt to connect by general terms the protracted period of the beast's existence and the crisis, or last half week; and till the clear light of the end, this served to guide the conscience in a general way.}

218 The next characteristic of the beast was the destruction and healing of one.* of the heads or forms of government. This, observe, was subsequent to,** and not preceding, the dragon's giving him his power. And there was admiration in all the earth at the beast. The Roman empire and its corporate power became in the earth the object of their admiration, and laid hold on their minds. And they worshipped*** that infidel power and hostility to God, which had given power to the beast. The form in which this shewed itself in man was the pursuit of his own will, simply casting off the thought and principle of obedience. The shape which it assumed, or had in this history, was the dominant power of the Roman empire, not in its apostasy, but in its self-will**** and self-aggrandisement - Satan's power without reference to God - as the apostle expresses it, "the course of this world, the prince of the power of the air, the spirit that now worketh in the children of disobedience." Whether this arrives to any formal open act at the close is comparatively immaterial, save as an open act bringing down open judgment. They worshipped also the beast - honoured it as the place, and holder, and depositary of power (God being thus really put out of sight). Pride here was the characteristic - personal pride and power: "Who is like unto the beast? who is able to make war with him?"

{*That is, it was seen in this state subsequent to the healing what had received the deadly wound. I suppose the wounded head was imperial. Many considerations go, I think, to shew it, and make the point pretty clear. I doubt that it was fully developed as a beast till then.}

{**Rather it was seen subsequent to it. First, he sees the general character of the beast as a whole, and where his throne and authority, there this particular characteristic in the state in which he considers him, not of the beast in himself, but of the beast as he then saw him.}

{***Admiration implies the effect on a senseless imagination, though excited perhaps by a strong cause - not the judgment or affections.}

{****This, however, is the apostasy of power.}

219 There seems to me to be an analogy here, or contrast, in falsehood, with the gift, by the Father, of power and glory, to the Son. On the dazzling influence of this false glory and power the world hangs, and takes it as that which holds the only place of power in it, shutting practically, as we have said, God out of it: "the inheritance ours." And they hang on this evil power, to hold and keep it in human will - openly man, secretly Satan; as openly it shall be (or manifestly) Christ, and hiddenly (i.e., not in personal manifestation, save by the Son) the Father. And the world honoured the hidden and open power, as we should honour the Father and the Son, save that in us it is in the knowledge of their Persons. It was a false anticipation in deceit and power by man's will, of what we own in principle now, and shall be declared in millennial power and manifestation. Thus far we have had the fact, and Satan's doings in it.

220 We have, then, the power of mischief as it is conferred upon the beast, he being thus constituted and set up in power by Satan, and receiving Satan's place at his hand. He is then given power to shew all his will and thoughts, and to act for so long; for all these things are controlled: this with its consequences from verses 5 to 8. Consequently, we have here what was done by the beast, as before what was done to the beast, and about the beast, whether by Satan or in the earth. First was given to the beast extraordinary prevailing assumption to himself, "he spoke great things"; it is not here doing but speaking in pride; it is his character, not his acts: next, injurious words against others flowing from this pride - blasphemies; and he was to continue the characteristic period of forty-two months, or to practise, to act, for that period.* When we come to the literal use of it, then it is earthly and literal. So, on the other hand, they that dwell in heaven dwell literally in heaven. It is not merely their mystic character; otherwise it is obvious it would be the 1,260 years; and they that dwell in heaven are the heavenly-minded remnant. We have then the application of this character of the beast to its objects; "he blasphemed God." It was not here mere apostasy: that might be its actual course on earth, just denying the Father and the Son; but here it is his formal character under Satan's power. He blasphemed the "name" of God, instead of in the place of power owning its source - "and his tabernacle," i.e., the presence of God among the saints, as of the wilderness, their heavenly place, for so it was (the tabernacle was not the wilderness nor was it the temple, as in Revelation 21: 22: the Jewish body was driven into the wilderness: in manifested and lasting glory, the Lord God and the Lamb are the temple). But it was the tabernacle or tent of God: this included the most holy and holy place. This heavenly dwelling-place of God with the saints he blasphemed;** he would have the earth, the inheritance, in his own way: this was an evidence there was a power beyond all this. He blasphemed also those who were characterised by this dwelling-place - dwellers in heaven, the saints of heavenly places. This, as regards heavenly things, was what characterised the church, which sits in heavenly places. Further, it was given him to make war with the saints and overcome them here on earth. Satan they overcame, see Revelation 12: 11;*** but in present physical persecution the beast overcame, and prevailed against the saints. It is not, however, here a question of individual death, but of prevalence, as in chapter 12: 11. But he had the day on earth, for this was not redeemed nor vindicated to Christ yet. This is true also as regards (within the range of the beast) the long protracted period of years, and on earth**** in the crisis among the Jewish people.***** The next characteristic was, "power was given him over all kindreds, tongues, and nations": this still was characteristic. It was to be the dominant power on the earth, assuming and giving authority over the various subject nations.

{*This must be taken for the last period of half the week, if taken in crisis and applied to the full manifestation of his character, which the verse seems to do. It is no part of this passage to say it is the last half week, but merely to attach to the beast the characteristic period of his continuance. But it gives that period as the duration of his practising.}

{**This is all he could do now. Satan the accuser was cast out of heaven, and indeed the saints are there. The beast's tendencies would have pleased the Jews before. Now it persecuted the saints on earth too. The other Jews would be how in rebellion.}

{***This had been previously to this period, which commenced on the closing of that by the casting down of Satan. Up to that they had suffered actual death; at least they had not loved their lives unto death.}

{****But I doubt that there is any dated period connected with verse 7. It is characteristic, not a question of time.}

{*****The elect there are saved as regards the flesh [save those who. being killed, get a heavenly portion, the saints of the heavenlies of Daniel and those particularly noticed as not worshipping him, in Revelation 20, here].}

221 There was another point connected with this manifestation, not exactly characteristic, as given to him, but a consequence, a resulting fact. All the dwellers upon earth should worship him. Their character we have already noticed - those who, living within the sphere of the application of the world and its light, the formed scene of God's revealed moral providence, have not their citizenship in the heavens (Phil. 3: 20), are not dwellers in heaven, and as strangers and pilgrims seek a country, but "dwell upon the earth." These were not written (for such was the security of the others) from the foundation of the world, in the book of life of the Lamb that was slain - characterised, not only by the Book of life, but by the sufferings* of the Holy One, with whom they were associated as strangers and pilgrims: "He that hath ears to hear let him hear."

{*This will have its literal force in crisis in the land.}

222 There is a great principle connected with all this working and character of the beast upon earth, "he that leadeth into captivity shall go there"; so it will be with him: but God will not depart from His principles. He that uses the oppressing power shall be oppressed: the Lord will judge it, be it where it may; "he that killeth with the sword shall be killed with the sword." The saints' part is to suffer, to endure the continuance of evil, while God permits it and power is given to it. If the saints meddle with its principles and avenge themselves here, they must suffer its consequences here: "they that take the sword shall perish with the sword." Patient suffering is the saints' place, as Christ's.* They are not to take the beast's character, because they suffer under it: it is warring with God's providential government, which leaves him thus to practise. The Book of life is the book of the life of the Lamb slain.

{*"If, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God," says the apostle Peter.}

Such was the grand secular power recognised in connection with the purpose and plans of God during this time - to which Satan's throne and power was given. This is no description of a personal Antichrist at all, but the characteristic description of the corporate power of the beast. Antichrist's deadly wound, for example, was never healed. The haste which applies passages to an object (because there may be other passages which prove an important link of the subject of the former with that object), often deprives us of a vast deal of the instruction of the word of God, and deters those from pursuing that link, who have seized the neglected parts which are now, by a particular absorbing interest, all set aside. The terror of the day of Antichrist is not characteristic of the saint: he has, it seems to me, a consciousness of his union with the Lord and gathering to Him, which sets him above the terror of Antichrist's power, or of the day of the Lord upon him. We have had the sign of Satan as the dragon in heaven, a secret for the church, for those who saw things there.

We have had the beast arise out of the sea (the tumultuous movings of the nations, the mass of peoples), and, so formed, Satan give him his power, and throne, and great authority. Now, out of the formed arrangement of the scene of God's moral providence, the subject-place of light and darkness, the earth, we have another beast come up. In form of power he was like the Lamb, not in real meekness and suffering; but he took the similitude of His power; yet his utterance, his voice, his expression of himself, having this form of power, was like the dragon, the great hostile power of Satan himself, prevailing over the stars of heaven, and persecuting on earth: a very strange and singular combination - the similitude of the power of Christ, in form - of Christ in His kingly power as Messiah, yet who had been the rejected Lamb (it was not of the Son of man openly); but the expression of the character of Satan when he spake. We have still, as a beast, a corporate oppressing power, as such, though, in some sense, an individual may actually wield its power;* but it is not the force of the symbol "beast." Power so concentrated is rather a horn, though there may be close connection between them. This did not set aside the existence of the first beast, but was of another character; yet "he exercises all the power of the first beast," before the first beast, in his presence - still a very singular position. His power, however, is not, as such, over kindreds and tongues and nations, but localised, and acting on men's minds in influence when subject - not subjecting secularly nations. He causes the earth, and them that dwell therein, to worship the first beast; but to worship him as bearing this character, "whose deadly wound was healed."** It is in this restored state or headship-form of government of the beast that he does this. It is not the horns he makes them worship, but the beast, whose deadly wound (of one of his heads) was healed. Such is his character. Lamb-like as he may be in the form of his own power, he wields the power of the first beast before him; that is one point: another, he makes the earth and dwellers on it - carnal-minded men - worship the first, whose wound was healed: these were distinct points; for the whole character is here given. As to his own doing, there is the open exhibition of judicial power as of God: it was not (like the witnesses) "fire out of their mouth," a testimony made good in judgment, but "fire down from heaven" in the sight of men - the apparent exercise of God's judgments (as Elijah*** did) outwardly. All this, remark, is an ecclesiastical or spiritual power - a power ostensibly connected with divine things falsely, for it is evil - but ostensibly, and verified to the eyes of men by the exhibitions of power.

{*As the eighth head was the beast.}

{**The trials under the beast are distinct from the mere preservation of purity; and the final warning to have nothing to do with the beast comes after the announcement of the fall of Babylon. Hence, we have the celebration of the hundred and forty-four thousand, who have kept themselves pure; and afterwards, distinct, those who have got the victory over the beast. It does not follow that some of them may not have been involved in both trials, or have kept themselves from one, and suffered under the other, but they are treated as distinct subjects; and there may be those who are under the trial of the beast's actings, in general, preparatory to his final conflict in Judea, who have never been in the circumstances, at any rate fully, of the hundred and forty-four thousand. They are numbered before Babylon falls. The warning against the beast has its peculiar force after. That Revelation 13 has had accomplishment in the protracted period of years, may easily be understood; and if applied to what is closing, its application is rather preparatory, not final; when the second beast falls, as a false prophet merely (his secular character as a beast gone), this change has taken place in him; he has lost his secular character and power as a beast, and is merely a false prophet. It seems to me that all this is previous to the last actings of Antichrist in Judea as the wilful king* they are quite distinct in character. This is preparatory in order to bring them, the dwellers on earth, into his subjection, and carry them with him. The whole, save the period of his blasphemous continuance, is not here date, but character, or doings. He may draw after him the Gentile dwellers upon earth in this way; and, when in the land, the same process may locally and specifically continue there. The only date to the second beast is the restoration of the wounded (as I suppose) imperial head.}

{{*This is a very important remark, which had long passed out of my mind. I doubt its being quite exact, in saying "all this is previous." It is distinct in character; but both may go on together and in its distinct form at the end apply to Palestine, though dwellers on earth be still characteristic. When the beast falls in Palestine, the second beast is merely viewed as a false prophet; his person as kingly seems superceded by the beast's presence. As in Isaiah 24, the difficulty is as to the force of earth. The whole passage requires maturer consideration. Note, the world, and kindred, tongues, and nations are not formally put under the influence of the second beast.}}

{***Note here how solemn it is that he should give the sign, which under Elijah was test of Jehovah being God; and in 2 Thessalonians 2, what in Acts 2 is the proof of Jesus being the Christ.}

224 Moreover, he does miracles on the earth, by which he deceives those that dwell on it, whose character we have so often seen, and leads them to set up a resemblance of the beast whose deadly wound was healed - this great corporate system, with a formal headship - and to give breath to and thus apparently vivify this image to exercise controlling authority - not to kill, but to cause to be killed, those who did not worship this image. This was the doing of this second beast, the spiritual being; they had power to do this. It is not said, he had them all killed, but he had power to cause all this.*

{*I repeat the remark of the note on pp. 223, 224; all this is characteristic, not of time, save the restoration of the imperial head.}

225 But he did oppress in earthly things; he caused all to receive "the mark of the beast" (in profession or service, as slaves), and would allow no man to buy or sell, "save he that had the mark"; or if he had "his name" it would do, though perhaps not thus actually a slave - or "the number of his name." A person might be a ruler or leader in this system, and then, though not actually a slave, he would have the character of it yet more indelibly and intelligently stamped upon him. The name and the number of the name would be there. I do not pretend to wisdom - indeed, far from it; but I find, if the Lord means such a sense, tradition as well as apostasy gives the number of his name. As I have said in the note, these seem to me not the last actions in crisis, but the character of the preparatory agents: we shall see the results afterwards.* That which is formal, and not subservient in their character, may continue and hold its place during the crisis - for example the blasphemy; for this was on his heads, it was characteristically part of himself, not particular subservient conduct. Both these parties are found at the judgment which closes the last three years and a half; but the last is found, not exactly in the same form, but, if I may so speak, in an exceedingly narrowed character; for the moral operations previous to the last critical period are very different from the conduct and its consequences which fill up that period, though the parties may be the same, and have just the same spirit really. The characters here are of much wider extent, having their description comprehensively given here, as Satan's designs previously.

{*We have the distinction of periods, I think, very distinctly marked in Daniel 7. The character of the little horn - the last evil form of presumption against the Most High in the beast - we have in verse 8: that is, its character before God. The prophet saw this till the thrones were set; in 9 and 10, judgment set and books opened, not now the time of testimony. Then again he beholds till the beast was slain (v. 11), because of the little horn's great words. After this, the Son of man's kingdom is spoken of as given; this in connection with the Lord. The saints, whether of the heavenly places or simply saints, are introduced in the explanation (v. 21); the character of the horn, as to the saints, is given - saints, whether of the heavenlies or not - it is the horn's character. Then this is till, first, the Ancient of days comes; then, judgment is given to the saints of the heavenlies; thirdly, the saints, heavenly or on earth, possess the kingdom. As to the acting of the little horn explained, we have, first, his presumption against the Most High; next, he wears out the saints of the heavenlies, and takes the Jewish times and festivals into his power, and they are given up to him for a prescribed period; then, the judgment sits, as in the close of verses 10, 11. Verse 25 seems to me, then, properly the three years and a half antecedent to the commencement of the judgment or the judgment-sitting; after that there is a process goes on to take away, to consume, and to destroy; and then the kingdom, under the whole heaven, is given to the people of the saints of the Most High, thus connecting the earthly people at Jerusalem, the city of the great King, with the heavenly people.

Chapter 8 I conclude to be an entirely different and opposed enemy; and I believe the confounding the Assyrian and Antichrist* has much tended to obscure prophecy, and embroil the mind as to the simplicity of its statements. One is the enemy of Christ as coming from heaven with the saints; the other His enemy, as associated with the accepted remnant of the Jews at Jerusalem. I see no reason to suppose that "they shall be given into his hand" (Dan. 7: 25) means the saints, but rather times and laws.}

{{*Or even the beast, for I do not hold the first beast as the personal Antichrist.}}

226 Revelation 14

The historical process of the Lord's dealings follows. Special details of the objects and character of His judgments succeed. In Revelation 15, as I have said, there is a new great sign seen in heaven. The description of the secret agency and the providential instruments on earth has finished. The gracious effects of divine grace and spiritual power, with open testimony and judgment, follow here. Mount Zion is a modification of what was before seen. It is not yet the Lord returned in judgment - then He is the Son of man. And here we have, subsequent to this, the patience of the saints under the prevailing power of the beast and his image, and afterwards "blessed are the dead," and the Son of man reaping the harvest of the earth. Moreover, we have a new song* sung before the throne, and before the elders, which song none but the "hundred and forty and four thousand" could learn; so that we are not dissociated from heavenly places, for this throne was set in heaven. Yet Zion was not the place of the temple, but the place of royalty: but, first, of grace - the place of God's connection, in grace, with the earth before the temple was built, where David had prepared a place for the ark - contrasted with Sinai, the place of law to the earth - whence, too, the law was to go forth in grace from the city of the great King, that "Zion that bringeth glad tidings." See Isaiah 3: 2, and 40: 9.

{*This is a very important epoch. In Revelation 5: 9, they sing a new song. There was new subject of praise when the Lamb who was, in the midst of the throne took the book, and assumed the development of what was to introduce the inheritance. The redeemed could say then, "They shall reign," although the Lamb was still above, and the action of His power was only heavenly or providential. Here, the Lamb, not having yet laid aside this character and assumed that of Son of man, and judge, and warrior, yet is associated with earth, and stands on mount Sion. And therefore they sing a new song before the living creatures and before the elders: these not themselves taking a part in it (for it was not the mystic church's portion, nor the great witness therefore of redemption for creation), but a special occasion of praise on the Lamb's taking a place on Mount Sion, and associating Himself, though in a special manner, with the earth [the once rejected Messiah].}

227 Here, then, anticipatively of the time when the Lord God and the Lamb should be the temple of the heavenly Jerusalem, when withal on earth Solomon's glory should be all displayed, stood a Lamb, maintaining still this character, not yet appearing in that of Son of man, but now drawing towards His royalty, towards the earth, yet associated with His suffering people still, and with the perfect number of the remnant, having His Father's name on their forehead, the manifestation of the character plain upon them in grace connected with Him.* Their great characteristic was, having kept themselves pure. The dwellers upon earth, we read afterwards, had been made drunk with the poison of Babylon's fornication, but these had kept themselves pure though Babylon was not yet fallen. They were redeemed from among men, from the earth - a peculiar people in the power of their lives, in the midst of those professors, while Babylon stood - not the reign of Christ in blessing, not the widespread promulgation of the gospel, but purity, as an undefiled few, following the Lamb, the holy Sufferer.

{*This seems to me, as in John, the Father's name declared as He then revealed it, and as Christ said, "My Father, of whom ye say that he is your God."}

Though the world might have slighted them, as an unknown people, yet the full perfect remnant of them was here found assembled. And as Zion, as we have said, was the place where the ark was before the temple was built (and the temple was the type of the established glory), so here we find them assembled on Mount Zion; yet we are still in close connection with the heavenly places; for the new song is sung before the throne and before the elders. The harvest and dealings of the Son of man are subsequent to this and the fall of Babylon. These are redeemed from the earth (while the earth* went on, i.e., the earth as described in the two preceding chapters) to be firstfruits to God and the Lamb.**

{*The second beast had caused the earth to worship the first beast.}

{**This, taken in the crisis, would seem to imply that, besides the church, properly so called, whose place was in heaven, and, in that sense, the earth done with, there would be a remnant redeemed from the earth still connected with the Lamb (i.e., the Sufferer owned by the name of His Father) and learning a song sung before the throne, and before the elders - a peculiar class, and having a song thus specially theirs. They were a firstfruits redeemed from the earth, redeemed from among men. The body of the church, in its heavenly character, had passed out of the scene before - had nothing to do with the earth. The refusing the beast after is for preservation in an earthly place - a preservation enforced by a warning of unmingled wrath in the presence of the holy angels, the ministers of His providence, and of the Lamb, the Sufferer, whose grace, and power, and title, they refused and rejected in the great controversy. These hundred and forty-four thousand are more circumstantially like the Lord in His earthly portion and taking up They were not corporately looked at as the bride of Christ, but as holding a special place as virgins - still, as contrasted with the harlotry of evil in the protracted period, the remnant peculiarly and separately preserved - in the crisis, a special remnant which we have noted.}

228 We meet with this connection for the first time formally expressed. It seems to me connected with fidelity during corruption, during which the mediatorial work of Christ was confounded, corrupted, or denied, as the mediatorial glory is described by the terms "Throne of God and the Lamb,"* "The Lord God Almighty and the Lamb are the temple of it," etc. So, in the true bride, contrasted with the great whore that did corrupt the earth with her fornication, we have the elect or heavenly church (which is spoken of, therefore, as coming down from heaven) contrasted with that earthly system which connects itself with the kings of the earth. It is the Lord God that judges her. The kings of the earth have their war with the Lamb. "Firstfruits to God and the Lamb" seem to imply separation from the evil of the one, and suffering in faithfulness to the Lamb, from the unbelief of the other. They follow the Lamb wherever He goes, and are without fault before the throne of God. It is not properly the Father's** house they are received into, as identified with Himself - as hidden in heavenly places. It was deliverance from this corruption as regards worship, that formed a prominent part of the next of the seven messages of this chapter - a public general announcement for all to hear, of the everlasting*** gospel, declaring judgment on subsisting things, and calling for true worship to recognise God in the supremacy of His ministrations as the source of all things. The connection of the hour of His judgment being come and the call for true worship, supposes a gospel preached in the midst of apostasy and corruption before the judgment. I believe the principle**** of this began at the Reformation (though it was by no means the accomplishment of it), and that it will not be fulfilled till the testimony to all - even the heathen nations - for a witness, be fulfilled. The striking feature is the announcement of the hour of God's judgment***** being come. The next messenger announces the fall of Babylon. The particulars of this are more fully given us farther on; but getting its place in the course of events is of great moment, which is given us here. The beast and his image still continue, but things are now closing in; for the warning is next given, If any man worship him, he shall be made to drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation. This, therefore, is the point of patience and faith now for the saints, keeping entirely aloof from all connection with the beast; for as yet it was a prevailing though judged power.

{*[We must not confound the throne of God and the Lamb, and the revelation of the Father in the Son: our revelation of God is the latter, blessed be His name. The former is governmental glory. There is an analogy in the protracted period; but salvation ascribed to God and to the Lamb, and firstfruits from the earth, introduce the millennium. See following note.]}

{**They were, rather, a witness of the purity of the throne and of the Lamb, as King of kings, and Lord of lords, for what became Him in the earth, and therefore, in the full sense, are the dawn of that bright and blessed morning of the earth from the Creator and Redeemer of it.}

{***Everlasting I take to be distinguished from any temporary or provisional good news. Canaan was a gospel to Israel; the birth of Christ in the flesh was good news to Israel. But this is the everlasting gospel - the full complete promise of the results in the Son of man, formed on the intentions and rights of God; and that as by redemption. It involved, therefore, the kingdom; though, in some cases, only the basis might be laid. Any diligent student of the gospels will see the transition, from promises presented to the Jews in the Person of Christ in the flesh, to this everlasting gospel. Of this it is said, "Except a man be born again he cannot see the kingdom of God"; and then earthly things and heavenly are brought in.}

{****[The time given to Jezebel to repent was, so to speak, run out then. Chapter 2.]}

{*****When the everlasting gospel then goes forth, it is not the bringing in a universal state of blessedness, but a call to fear God amongst widespread apostasy of all sorts, "for the hour of his judgment is come," as "this gospel of the kingdom must first be preached to all nations, and then shall the end come," i.e., of the age. And this last, while I fully recognise what precedes as involving the principles, is the strong final sense of the passage, and therefore, as noticed in the preceding note, God is announced as a Creator, who had a right to His creatures, and presented Himself as such to men on the earth, as against all their idolatries, resuming (first in testimony) His place as God in the earth. Babylon, which had been the great corrupter of the earth, and the centre of idolatry, is next judged of God.

There is another point connected with the hundred and forty-four thousand and the everlasting gospel. The hundred and forty-four thousand are redeemed from the earth, where the testimony is already a redemption from the midst of prevailing evil in the limited sphere so designated - in the crisis, probably, entirely confined to the land. Before the judgment ("the end") comes, the everlasting gospel goes out afresh to the nations (many of them, doubtless, in actual idolatry) to announce the coming judgment, and to testify the good news of the coming millennial kingdom and blessedness. These two spheres - earth, and people and tongues and nations and languages - we have noticed as contrasted in repeated instances.}

230 But now the patience of the saints (who suffered even to death, at least) closed. They were the happy ones; they rested from their labours, and their works followed them.

On the announcement of judgment on those that worshipped the beast or his image, or received his mark, and of the trial being the point of the saints' patience, a voice was heard from heaven; not the next progressive providential announcement (for it was no part of providence or dealings below), but the heavenly declaration of the decreed state of the saints, to whom this place was now publicly assigned in the economy of God. Death of the saints was now quite done with; and the blessedness of those of whom this was the portion was brought to light (not yet by their public manifestation on earth, but by the announcement from heaven to the ear of faith, that the time was come): a blessedness to which the Spirit, who had been their secret strength in labour, and even to death, now, with the same understanding and sympathy in joy, adds its "Yea." This introduction of the Spirit is very beautiful in this connection. When the earth was coming into blessing, they could not be left out in the testimony of Him who had suffered with them. It will be seen that, on the introduction of grace to the earth ("the Lamb on Mount Zion"), all that follows in this chapter relates to the earth; but then, by the voice from heaven, the portion of the saints is thereon given. Their portion is given, too, as in the reward of glory, at least in announcement: "Their works do follow them." This refers to manifestation in glory. (Compare 2 Thessalonians 1.)*

{*In the protracted period, verse 13 would refer, I apprehend, to the announcement of that blessedness of the saints, which the harvest, looked at as in Matthew 13, in its application to them, would accomplish - in the crisis, to their manifestation in this. This distinction is only what we actually find in the interpretation of that parable in Matthew. In the parable, the tares are gathered in bundles in the field, and the wheat into the garner: in the explanation, the tares are burned in the field, and the righteous shine forth. This is precisely the difference, and only this, I make here. The harvest and vintage are two acts of judgment, the harvest being of much wider scope; and, accordingly, in it there is not clear riddance of the corners of the field as to the wheat. It may distinctively clear and take the wicked, leaving those spared for earthly blessing. The vintage is pure vengeance on a specific object (the religious system), which has its character from earth - in the crisis, I apprehend, Jewish. Its grapes are now fully ripe. This vengeance is actual earthly judgment: "blood came out of the wine-press" far and wide. It was an actual and dreadful judgment in the land. All these - all the contents of this chapter - are God's religious warnings or dealings with the earth.}

231 Anything the beast does after this is not mentioned here. It is the account of God's dealings as towards the earth (the condition of the saints having been stated in passing). The next step therefore is the "harvest of the earth" - the execution of separating judgment in it; which was the actual accomplishment of the announcement of the previous verse - at least as regards its consequences in earth.

Then comes the vintage, which is pure wrath, not discriminating judgment. All the grapes of that which had the form of His people upon earth are trampled in the wine-press of God's wrath. This was done "without the city," not yet mentioned since Revelation 11. And there, notice, it was "men" were slain; here, it is "blood came out": the destruction is dreadful.*

{*There may be an application of what passes in this chapter to the crisis; and, in such case, many dates would be ascertained, but the application is less particular of part. Thus the song, being before the throne of God, must be taken only as the commencing association of heavenly with earthly things, and the recognition of the earthly by the heavenly powers. The Lamb, standing on Mount Zion, would recognise the return of the Jews into suffering associated with the Lamb amongst them in grace (that is, of a remnant among them). The everlasting gospel would then be strictly that mentioned in Matthew, "the gospel of the kingdom" (i.e., that Christ was just coming in His kingdom), which I have no doubt will so go out in all nations before the end. The fall of Babylon would precede the harvest of the earth, and then the last time of trouble would be to the Jewish people such as never was, and Michael would stand up for them, and the sanctuary at length be cleansed. In this case, I am inclined to think, the vine of the earth would be rather the Jewish part of profession, as in Isaiah 65 and 66. Such judgment is certain. But there will be also the apostasy to be destroyed; but that is rather in war against the royalty of Christ then, and has assumed a worse form than mere apostasy or profession. Viewed in this light, "without the city" would, in the general application, refer to the great city of the corporate Roman empire; in the application in crisis it would, as before, be taken for Jerusalem.

In the application in the text (p. 229) of the claim of true worship, there are most important principles - the acknowledging God, not man, as the source in creative power of every blessing, or order of blessing, or power, or streams and fountains of true influence, and consequent condition of men - than which there cannot be a more important principle possible for daily use. The sense given above in the text I believe to be the most important for the church in the present time.}

232 This passes then from redemption out of the really apostate earth, seen in the one hundred and forty-four thousand, when redemption from amid profession was necessary, to the dealing of God, first in testimony, and then in judgment, with evil in all its forms as to men, the beast being reserved in judgment for a fuller description. This was rather the judgment of men and their corruption under those circumstances, the Lamb's open war and victory being another thing. This is God's judgment of the state of things, not the Lamb's war with hostile power.

We have here, then, a general prospective view of God's dealings with the subject - apostasy (for subject it is to Him) first, saving His saints out of it, preserving them pure; then testimony; then judgment.

233 Revelation 15 and 16

Chapter 15 begins a new sign and a distinct subject. No longer various parties in heaven with consequent effects - the child caught away, and the patience and faith of the saints - but the plain statement of the wrath of God being completed or fulfilled: not here, observe, the judgment and victory of the Lamb over the beast; that is all special and administrative, connected with the exhibition of the power and effect in their followers.

Here was "another sign in heaven, great and marvellous, seven angels" (this was providential government, not the Lamb or Son of man) "having the seven last plagues." The sea was seen before the throne. Here it was seen, not only in its fixed purity, but this connected with trial - judicial trial. But on it, having now gotten the victory, stood those who had overcome the beast, and his image, and his mark, and the number of his name. Neither secular persecution nor deceitful power had prevailed over those faithful kept ones. They had the "harps of God" - divine and well-tuned joy. The song they sung was of a double character - the victory of God's power, the song of Moses - Jehovah Elohim Shaddai's works were "great and marvellous"; and the truth and justice of the ways of the King of nations* - the song** of the Lamb. It was not only for power exhibited; but, as the saints, they understood, in the Spirit of the Lamb, the justice and truth of His ways: so they celebrate the coming recognition of the Lord. Now His judgments were made manifest, who should not fear Him? For He only was holy: all else had failed. The Lord alone was to be exalted.

{*This is acknowledged to be the true reading.}

{**Though this chapter be a distinct sign, yet, like the eleventh and twelfth, it is not unconnected. It seems to apply itself to those who have passed through the fire - not merely escaped corruption when Babylon prevailed. And the judgment is not now the fall of Babylon and a warning against any's receiving the mark of the beast, but judgment and plague on those who had; the faithful being out of the way on the sea of glass mingled with fire. They had suffered, but were therefore out of the way of the judgments: still the judgment is in the earth.

In subject it follows, but is not, I apprehend, chronologically consequent, but a distinct design, more secular in its general character of judgments and dealings. The last of the saints too, not left on earth, were now out of the way. Compare Revelation 14: 13.}

These had gotten the victory over everything of the beast. They were conspicuous in joy, consequent on this, before the throne of God, the elect remnant, faithful under the beast's power.* There was a complete and final separation. They are not here seen as come forth to judgment with the Lamb, or on their thrones, for He is not yet so manifested, but singing His song. (Compare Psalm 92.) The judgments were on those who had the mark of the beast, not yet on the beast; that was by the Lamb coming with the saints. From these they were entirely exempt - seen in heaven. Faith may anticipate it; but the full actual accomplishment of this would be on the rapture of the victors, taking of the victors, to their scene of glory. They were not under the altar, nor necessarily killed; but they had the victory, refusing the mark of the beast.

{*The imperial head subsisted in the apostolic times - Caesar. It may be noticed that that head was destroyed in the West, and, taken in the protracted sense, was restored and continued with the continuance of the hierarchy and the pope set up at Rome, who had the character of the image here described. Any further or more literal accomplishment of it will have its place more fitly in a subsequent chapter.}

234 The temple of the tabernacle of the testimony was now seen opened. In Revelation 11 it was the ark of the covenant that was seen securing all for His people, while the power of evil remained unpunished; here, the tabernacle of His testimony. For judgment was to go forth according to His word. His judgments were made manifest, but for the deliverance of His earthly people according to that word. The deliverance of the saints is judgment, the judgment of the wicked. This was according to His governing power over creation in providence. One of the four beasts gave the angels the vials - vials full of the wrath of God, who liveth for ever and ever. The return is to past dispensation and circumstance in this wrath, to Him whom we saw sitting on the throne before they were opened, according to that character in which He judges by and from Himself. The glory of God now displayed itself (i.e., not in bright blessing), but in the power and influence of His judgment, as Sinai smoked, and "there went up a smoke out of his nostrils." "The tabernacle of the testimony was opened," but not the callings of grace or warnings, but for the execution and manifestation of judgments. It was not a time of testimony, in this sense, but of judgment, and no one could come into the temple: and, as the Lord speaks of the land, telling them their testimony would close ("These be the days of vengeance, Flee!"), so here (the saints first removed), it is no longer a time of reception but of judgment. Separation having been made (i.e., within the range of the beast's influence), no one could now enter into the heavenlies: and the earthly people who had taken and received the mark of the beast were judged.

235 The judgment as yet, however, was not one of destruction. The heavenlies* and the earth were now separated; and instead of entering into the former, judgment was flowing from them on the latter. But it was not the actual judgment of the quick by the Son of man, but providential dealings of the wrath of God as such, and the wrath filled up in them.

{*I doubt, as to the crisis, that the heavens were yet changed - whether these signs did not belong to the old heavens}

I do not say that this is the last woe. But we have here that which was connected with it, "Thy wrath is come"; and I am disposed to think all that follows in that verse, though other things are mentioned also here. But as the woe in Revelation 12, pronounced on the descent of Satan, was on the earth and on the sea, when he was cast out of heaven, so here, on the distinction between heaven and earth and closing of the heavenlies (the saints being on the sea of glass), the judgment sent on the earth falls on the earth and sea too.

First, it was "poured" in the stricter sense "on the earth . . . a grievous sore." A manifested plague from God fell on the men who had received the mark of the beast, and who worshipped his image. Next, all form of life was turned into death in the mass of the population, "and every living soul" (they are not spoken of as written in the book of life; but those who externally had life) "died." The profession of being alive to God was blotted out of the mass of unformed nations.

The sources of the state of the population became also the form and power of death - the just judgment of those who had put the saints to death. These were general judgments on the mass and on their condition. Griesbach reads, "I heard the altar saying." "Another out of the altar" would apparently mean another angel, which would be unsuited to all the force of these images. The force of "the altar" generally is clear; because the slain saints are looked at as offered, as burnt offerings to God. Compare Revelation 6: 9, 10. And the altar may be here heard to cry, as the witness of all this slaughter of the saints of God. I hardly think one saint would give this testimony from under or out of the altar. If the ordinary reading be correct, then an angel announces it out of the altar, recalling the mind to their having been in their death as burnt sacrifices to God.

236 The fourth angel deals with the supreme power over the earth. But its effect was only to make it hotter. Men suffered from intolerable tyranny now; they would not he subject to God - now they only blasphemed Him.

The fifth poured out his vial on the throne of the beast, which was really Satan's throne, the seat of his dominion and power. The effect was darkness and confusion; and they, the people of his dominion, "gnawed their tongues for pain." The beast and his armies, his active evil and mischief, are not in question now; the vial was poured upon his throne. There God's judgment reached him, in the other the Lamb's. The pains and sores here connected seem to identify this class with the first. God had still, to them, only the character of the God of heaven.

Under the sixth, that which flowed through, and gave its strength, character, and prosperity to Babylon was dried up; that "the way of the kings from the sun-rising might be prepared." The final destruction of Babylon and the final combats still remained.

There is reference here plainly to the position, of the Euphrates. It is not, I conceive, the kings "of the east," but the kings who came from the east, from the sun-rising; chap. 16: 12. This drying up of the great river Euphrates prepared their way. I suppose, from other passages, the Euphrates will, at any rate temporarily, be dried up for Israel to pass over; but I do not see that this passage applies to it in the midst of a symbolical prophecy, the vial being said to be poured out on it. It is commonly, from a previous passage, considered that it is the drying up of the Turkish power: it may be so, or at least there may be something analogous, taking the whole chapter in a subordinate and preparatory sense, which I believe it has had and is having in our own days (as I have expressed of other chapters, only over a longer period). Such application I believe this chapter has had; and this falls in consistently with the whole plan of the protracted scheme of prophecy, because the second beast loses its character as a beast and becomes a false prophet before the final close.

The saints in Revelation 15 had their victory over the effort to make them worship the image of the beast; but it was the second beast, not the false prophet, who sought to make them worship the image of the first. But here he has the character of the false prophet, so that thus far (i.e., in principle) the victory had been obtained and could be celebrated, by the Spirit, for the church. But when we come to a more positive fulfilment of judgment, and the actual bringing it into effect, on the separation of the saints out of the scene, and the closing the testimony of grace which gathered into the heavenlies, then there must be something more distinct, something which makes way for the eastern kings to take their part in the great catastrophe. The barrier and resources of the western Roman empire were dried up, so that the way for this coming in of the kings from the east was prepared. Thereon it is, that the unclean spirits go out to gather the kings of the whole world to the battle of the great day of God Almighty.

237 Chapter 14 had given, so to speak, the ecclesiastical dealings of the Lord; and testimony in grace was there. In Revelation 15 we have the separation of the saints appropriated to the heavenlies; and then, in Revelation 16, the judgment on the earth, reaching primarily those who had received the mark: all this in relation to God - subjection and fidelity to Him - not the Lamb nor the Son of man wielding His power as King of kings and Lord of lords.

But upon this judgment* (the drying up of the Euphrates) the last struggle must commence; and Satan uses all his energies to prepare his forces: but it is only for the battle of the great day of God Almighty. This is done (being a vision in the midst of the course of the judgment) by the influence and principles of the positive exercise of infidel self-will and enmity to Christ's power, the concentrating spirit of empire in the beast (the Roman power), and the spirit of Antichrist here (having changed its secular power as a beast for its false influence on minds as a prophet). We see the sort of place this holds in Judah in Jeremiah's time, and with Ahab, etc.: the manner of it may be different, but it exercises this guiding character in apostasy (the power to be wielded being held by another).

{*Although I do not doubt this will have an actual physical accomplishment in gathering of the nations or their powers and armies to battle, yet, as that which concerns us all, I would say that in that which the church is entitled to understand - the more hidden working of the enemy in principle - this is just going on: that a moral, and so far partial, fulfilment of what preceded has taken place, and there is that which morally gathers them now taking place, so that we have a date of locality as to the church's spiritual judgment and position given: the separation then only marked in character, and morally also.}

238 These three gather the kings of the whole organised habitable earth to the battle of the great day of God Almighty. But now Christ was nigh at hand. All this went on with multiplied human plans perhaps, but to the saints it was the sign that Christ was at hand. "And he gathered them together." Who is He? This was the power and providence of God by Christ, I apprehend: whatever the satanic influence or instrumentality, it was done, if through that, by Him. The spirits were to go forth to gather; and they gathered: but it was really the Lord's doing in judgment. Compare Micah 4: 11-13,

This battle, the scene of the Lamb's judgments, against whom the hatred and opposition was, is reserved for His coming forth, and the display of His power. We have an intimation of its connection with Hebrew localities: the place has a Hebrew name, Armageddon. But this comes in here by the bye; for it is the account of God's wrath, and the gathering is all that has this character providentially. If there be allusion to the place and term Megiddo, I should suppose it was, of the two, rather Judges 5 than the case of Josiah.

The seventh vial was poured into the air, that which affected the whole scene below, the place of universal government and influence. The wrath was still in the earth: so in fact, in all And now a voice from the throne in the temple announced that all was finished, and the power of God displayed itself in judgments and thunderings of His power; for "the voice of the Lord is powerful." And never was so great an earthquake - so great a disruption of all the elements of organised social existence. "The great city (that frame-work and centre of this organisation) "was divided into three parts, and the cities of the nations fell" - all the centres of organisation of the nations external to the great city. And great Babylon is here presented, not merely in its civil sociality, but its full character before God - " great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath." The particulars of her judgment also are reserved for a fuller and exacter display, together with her character, as was that of the beast. The precursory judgments have been stated here, and the order of these final ones placed. The fall of Babylon is connected with Revelation 14, where testimony is going on, as we have seen.

239 Direct destructive judgment, in the way of plague, not proper judgment before the throne, came down on men, along with this bringing the corporate system of Babylon into remembrance. It was neither repentance, nor, as I have said, anything of the final judgment of the throne - an earthly thing; for men blasphemed God because of it, for it was very great. Such is the effect of God's judgments when the wilful rebellious heart is unchanged; such have all of us, unless in new life by grace.

CHAPTER 17

The apostle is now called away to a fuller description of the woman and the beast, not called up to heaven at all now, for her place and her judgment are on earth. He is called by one of the angels, or messengers of judgment, that had the seven vials of wrath of God. These angels had the character of perfect righteousness both divine and human: the golden girdle in which the certain energy and pure power of divine righteousness is maintained and vindicated; and white robes, in which the spotlessness of human sanctity and faultlessness, as of God, is expressed. One of these now comes to shew the prophet the judgment of the great whore that is seated, in her malignant influence, on the masses of peoples. That is, the revelation is made according to the character and estimate of this judgment.

The interpretation of this chapter is clearly of the greatest possible importance, as to the form of the corporate power of man, as apart from God, and setting up for independence of Him in the latter days. However, the judgment (though much information be given of her, and of the beast that is found to carry her) is definitely of her in one character - the great whore. She is judged as such, though much thereon depends; and this I certainly conclude to be mainly her ecclesiastical character, just as the bride, the Lamb's wife, with whom she is in eminent contrast, is the church; though heavenly glory be her portion, as false earthly glory is the great whore's. But the union with the Lamb is the real distinction of the one; her meretricious conduct (ecclesiastical corruption) is of the other: doubtless the glory of the world is eminently and intimately associated with this. Had she not this in play, much of her grandeur and influence would be lost, and she would cease to have this character. Her union with the world was her whoredom. Babylon may have a king over it - so it is spoken of in the Old Testament; but this is not its character here - she rides the beast. In the Old Testament, she is never, accordingly, spoken of as committing fornication; for in a certain sense (though, perhaps, through him, an evil one), she belonged to the king of the earth: he had made her and builded her for his majesty and his glory. Here, she rides on the beast, using hum, though afterwards hated and impoverished, etc., by the ten kings. Babylon of old, had deceived the nations by the multitude of her sorceries and her enchantments; but that is another thing: evil or good, she belonged to the king of Babylon; she rose by him, and fell with him. Here she has no king, but lives in evil, her own mistress, with the kings of the earth. Israel was an adulteress,* not Babylon, then.

{*Fornication seems to consist in living in wealth and luxuries, through intercourse with others, not the cultivation of her own resources; therefore it is referred to union with, and dependence on, the world in the case of the church, and to enriching commerce with other nations In the case of a city, as Tyre. Jerusalem is termed "adulteress," not whore, because she was married to the Lord; but in all these cases there will be found, I conceive, a worshipping of Satan, in this world, as its god, a seeking the power "of the age of this world," Eph. 2: 2 Power national or imperial is a distinct thing, though it may be abused It is given of God, though it may end in open rebellion.}

240 For this she is judged, though other things and all worldly splendour might surround her, and give her influence over the minds of others. In the Old Testament, fornication is attached, not to Babylon, but to Tyre, with reference to her merchandise.

The material feature here is, that Babylon is not the seat of earthly power, ruled over and headed at any time by him who exercises apostate royalty upon the earth, but an independent woman. So was Tyre in the world, as thus spoken of: and, where the prince of Tyre* is spoken of, it is not in human earthly language, but the highest character of apostasy, such as can be reached in its full character only by the great enemy and, it would seem to me, connected with a church or religious standing - a character and apostasy far more terrible than the apostasy of the world, headed by its king, in its full form builded by him. Worldly association, then, this has, and wide extent of merchandising and wealth - a great system of worldly prosperity; but its character for judgment is her fornication, not her purple, her scarlet, and the like, though all these were connected with it, and designated her. Judgment ruined her as to these; but they were not the cause of judgment. And this is always the case: the becoming worldly, and by this spirit, and to gain this wealth, pandering to the passions of the kings of the earth, is just the very cause of this. But, as in old time, the blood of all righteous men was found in God s house, then apostate - not in the world's or the wicked one's outwardly - judged in Jerusalem, not in heathen Rome, so, ever: the ecclesiastical form of wickedness takes the lead, not the worldly. The gainsaying is recorded as the gainsaying of Korah, not of Dathan and Abiram, though the earth might swallow them up too; and the beast may be judged as well as Babylon, but not presented in the same sad terms in God's moral judgment, in the sight of men. Moral corruption is ever worse than evil power.

{*The prince and king of Tyre are, however, different. It is the king of whom the position is so astonishingly traced by the divine hand.}

241 Babylon was also the mother of harlots, and of the abominations or idolatries of the earth. The invocation of a demon, under the name of Paul, was worse than under the name of Hercules or Theseus; and the uprooting of the mediation of Christ more fatal and destructive (as of the remedy itself), than that of the unity of the one true Jehovah. She was here a mystery. The apostasy of worldly power and grandeur was no mystery to the escaped remnant of Babylon, and the Patmos prisoner of Domitian. That the church, which the apostle watched over, should assume this form, was a mystery indeed - ruling that which he was suffering under as a poor despised follower of the crucified Jesus, and corrupting a world of which the church properly was the only true light. She was the mother of the abominations of the earth; but her sway was over the many waters, peoples, and tongues, and nations, and languages. Rome, I cannot help believing, was the centre of this system. The golden cup was in the whore s hand, not she a golden cup in the Lord's - she governed and rode the ten-horned beast, that was her long general character, but not her final one: she became the prey and spoil of the kings which had their power with the beast. They gave their power, not to her any longer, but to him. She, not the beast, was drunk with the blood of the saints, and that, as seen sitting in her full ease and comfort there. And this was matter of deep astonishment to the apostle, that she who connected herself in his mind with such a character and pretension should be such.

242 Thus far the vision: but the interpretation follows, and (as has been elsewhere remarked of Daniel and the parables) the interpretation carries the facts of the prophecy into a further scene, altogether consequent upon that in the prophecy "The beast which thou sawest." The interpretation takes up the time of the passage into this further scene, which did not exist in the actual vision of the apostle; which saw (in order to give her her full character) the woman in all her splendour. "The beast which thou sawest, was" (to wit, the fourth great empire), "and is not" (i.e., had not, at the noticed period, its united formal character), "and shall ascend out of the bottomless pit" - shall resume this formal character, under the direct influence of Satan, and then be destroyed. And all within the prophetic range of his power (the earth - the woman's influence extended farther, "she sat on the waters") should be amazed when they thus saw it. The seven heads are seven mountains, on which the woman, not the whore, sitteth, "but that great city which reigneth." This cannot mean merely Babylon; for that was the whore's name already on her forehead, and therefore not an explanation to be given. That was her symbolic character: this her local explanation. There are also seven kings; these are not the horns, they were not moreover contemporaneous. "Five are fallen, one is" (I take this, from verse 9, to be a direct present explication to the apostle), "the other is not yet come; and when he cometh, he must continue a short space." This made the seven One brief-lived head of the beast was to arise before the last; after the apostle's days. The Spirit of God has not thought it material to give a special designation of this or the previous heads, as not in the present scene affecting the church or purposes of God, but merely identifying the beast, and not suffering the church to be led astray.

But there is that which is more distinctly noted, after all this is completed, and all that properly formed the beast is full - an eighth head* (which is the beast itself, as arising directly from Satan's power and influence) arises, which is yet of the seven, which is connected with and takes its place among the other heads and forms of the Roman empire, but is also a distinct, definite power, the resurrection-beast of Satan's power; and in this form it is that it goes into perdition.

{*I feel that probably this has passed, if we take the protracted course, in Charlemagne; if the closing scene, in Buonaparte, because the Roman empire had been destroyed in its full character before Charlemagne; and his was a renewal of what was not. Nominally it continued until Buonaparte, who, as the agent of the French republic, broke it to pieces and renewed the imperial power for a little season.}

243 We have now the woman, the beast, and its heads, described.

We have then the conduct of the ten horns, the ten kings. These properly belong to the beast; they had received no kingdom at the time of the vision, formed no part of the then system, but would receive power contemporaneously with the beast. I do not see that this states that they would exist all the time along with the beast,* but that they would not be a power supplanting or without connection with the beast, but that they would exist themselves, contemporaneously, and while the beast existed. They would give their power to the beast. I have no doubt that mainly the beast in its last form is here spoken of, but it is their character generally. They give their kingdom and power to the beast; they have one mind as to this. But though they did this corporately, they had a mind of their own, or at least practically in action. These shall make war with the Lamb: this shall be their conduct and end. The Lamb shall overcome them, for He is Lord of lords, and King of kings; and then we have His companions the church and armies of heaven anticipatively brought forward. He is not alone: they that are with Him are "called, and chosen, and faithful." This was the history and the end of the ten kings, but still characteristically; for, if we consult Daniel, three of them fall. Their Victor is then declared and His companions. As the confederacy of the kings gave (for it was man's will) their power to the beast, the Lamb's companions were, on the contrary, called, and chosen, and faithful. The "waters" are then explained so as to need little comment, save as reminding us of the extent of general moral influence beyond the prophetic earth: she had her seat there, though she sat on the beast too. Another characteristic was, that she had this influence and place on the peoples and multitudes and nations; all this was an independent influence proper to the woman, and this in her evil character as the whore.

{*It may have that force as to the last form of the beast out of the abyss.}

Another incident of much importance in the history is then brought forward. These ten kings are to give their power to the beast. So "God hath put into their hearts to fulfil his will," and "these shall hate the whore, and shall make her desolate, and eat her flesh" (devour her wealth and fatness), "and burn her with fire." It was not specifically with these kings she had committed fornication; that had been her general character with the kings of the earth. These ten kings, however, desolate her: the will at this time acts in them, not in the beast.* They are the prominent and existing actors, that they may give their power to the beast, whose final character and end we have already seen. This goes on "until the words of God shall be fulfilled." The woman, not the whore, is then designated as that great city which reigneth over the kings of the earth (the predominant associated power of the earth):** but if acting by corrupt religion, not doing so here as a false prophet, but as a city - a system in her secular, carnal, and worldly, and wealthy character; yet that secularity and wealth, the meretricious secularity*** and wealth of an active, corrupting will - "the mother of harlots and abominations of the earth."

{*The better reading, however, adds 'the beast.'}

{**Such as Rome, for example, before even imperial times.}

{***I know that many take Babylon as merely a great worldly system. That it is a great worldly system is freely admitted. But the exclusion of the ecclesiastical character in this place seems to me a great error: it is the virus of her active will in this place, though clothed with the world. She is not viewed here as the city of the apostate king at all, though, in the worldly sense, she may be the beginning of his kingdom He comes in here, as the eighth head of the beast, supplanting the woman. The kings lay her waste to give their power to him; for power, not wealth, is the last form of evil presented, and that against the Lamb, which is true, active rebellion, and more than mere apostasy. God therefore judges Babylon; and the destroyers of her wealth and importance are those who give their kingdom to the beast: thereupon and then war against the Lamb comes. I have no doubt the principles of Babylon were manifested in her - not royal power. Though Babylon was the beginning of his power in whom royal power was first displayed, yet it was specially what the confederate will of man had done; its first form was confederate will in independence of God. This is shewn in the character which constituted the whore, yet had its development by her corruption and fornication: and the effects of this are supplanted by another confederacy, which is not only apostasy, as all human will apart from God is, but active war against God's King, the Lamb.

As to the ten kings, I would here also notice, what, not being the direct subject of the book, I have not noticed hitherto. It appears to me a mistake to include the Grecian or eastern part of the Roman empire in the ten kings or direct power of the beast, though he may seek to possess himself of it as his dominion, and in a measure may do so. The little book of the eleventh chapter takes up the beast in his last satanic character, in order to complete the scene of the final catastrophe and woe; but the first two woes seem to me to embrace the eastern or Grecian part of the great scene of the prophetic earth. When we come to the geographical divisions and actings at the close (for all are aware that the catastrophe of all the powers of the earth is in the east, in Judea), then the king of the north and the king of the south seem to me to occupy the Grecian part, not the ten kings, though the beast may be seeking to possess himself, as of old, of their territory, and may in part succeed. I allude here to Daniel 11, as may readily be seen.}

245 CHAPTER 18

Having thus seen Babylon in her active will, in her connection with the will of others, and her end in wealth and fatness, the announcement of her fall as a corporate system is declared.

And here I find much more of the purely worldly part of the system; and this is its character, though the other be not denied. And here she is seen as fallen - Babylon the great, not spoken of here as the mother of harlots, the whore, or the woman, but simply as Babylon the great, as a city or dwelling-place. She had not ceased to exist, however, at all; but she was fallen, and become the habitation of devils, and the hold of every unclean spirit, and the hold of every unclean and hateful bird. This was her present condition and judgment - her condition morally - and as discerned by the church, who, through the Spirit, knew all things on the testimony of God. The fall of Babylon seems to be her losing the place of active, governing or leading power, ruling as such the beast and many waters, involving her moral degradation, not destruction.

God now calls His people out of her. I do not say that this call had not application whenever the truth of the third verse was perceived: but it was now definite and positive, for the truth was declared judicially. Woe to them who remained! Her sins had reached to heaven, and they would receive of her plagues if they stayed. It was a warning on account of consequences now. The separation must be made, for God had begun to judge her. She had already fallen from power, the seductive power of wealth and corruption. She still, it seems, said in her heart, she should be a queen and see no sorrow-still maintained her pride, though she was fallen; and the church knew God was now judging her.* The desolation of all the temporal prosperity of the great city is sorrow and trouble to the kings of the earth. This is a distinct thing from the ten horns hating her and burning her with fire. The kings of the earth are the royal rulers, not these specific ten horns, which give their power to the beast as kingdoms; the horns were the power of the kingdoms, exercised by the ruling power for the time, perhaps. But all those who had been dwelling in the security of the settled and ordered earthly system - the kings of the earth, as the inhabitants of the earth - those who had been committing fornication with the great whore - these bewailed her burning.** The ten were a definite class, brought forward with the beast in his last actings against the Lamb, for the accomplishment of which God puts it into their heart to get rid of the great whore. The ten kings are never, as such, spoken of as committing fornication with the harlot. The kings of the earth and inhabitants of the earth are mentioned as having so conducted themselves. The rising of the ten kings into active power is a distinctly noticed and subsequent event. Their specific description as active is from Revelation 17: 12-17

{*The full judgment comes after God's people are come out of her. Her fall is a warning to them, these are rapidly brought together here at her judgment. [I have left this statement as it is, though its full force may be questioned, because it is a very nice point of interpretation, and it was no harm to have this view before us.]}

{**See Ezekiel 27: 35, 36, and the previous verses. The prince of Tyre sits in the midst of the seas.}

246 The destruction and judgment of the great city involved the ruin of all mere secular interests - wealth - all that was Tyrian in its character, though souls of men had been added to that renowned city's traffic; for the great city traded in them also. Anything to enrich characterised the conduct of the city, taught by direct and accomplished apostasy. The city was, in a certain sense, distinct from the merchants. She was the whole system; they stood aloof, from the fear of her torment when God was judging her; and the ship-masters withal. But heaven and the holy apostles and prophets were called to rejoice over her. She had been the enemy of heaven, as the whole lust of the earth, to shut out God; and withal the persecutor and enemy of the revelation and testimony of the heavenly glory, the judgment of the world, and the coming of the Son of man - in a word, of the great power of testimony by which the church was constituted in the world. Then came the statement of the sudden and total manner of her final destruction.* Her worldly wealth, the power of riches, is marked as her great final character as thus judged and destroyed. And here she was like Babylon of old; and in her was found all the blood slain upon the earth - as in Jerusalem all that was shed, up to her destruction - as being the chief and perfected form of apostasy from God.

{*There seems to me, an intimate connection between the continuance of Babylon and the serpent being in heavenly places. He exercises his power thus as influence, secretly, as false worship. He is the object of false worship; and hence, in this dispensation, he works by the corruption of Christian profession; and yet this still as the god of this world, which title he cannot lose, for it is all he has: "the course of this world . . . the prince of the power of the air, the spirit that now worketh in the children of disobedience." This is said of him as still in the heavenlies.

False worship, as the source of power, would be its heathen character; false worship, as the source or means of fellowship, its Babylonish character in the Christian dispensation. In a word, this is rather His anti-priestly character and spiritual influence: the man of sin, or lawless one, is not revealed. Power continues outwardly owned of God, and the letter [he that letteth] remains. When he is cast down, he loses this character, which is opposed to Christ as Priest, and to Him as acting by His Spirit in maintaining the holy communion of His saints and washing their feet. He then raises power as of earth (the king doing according to his will) against the heavens, for he has no place in them even falsely. He could render his influence as anti-priest paramount to supreme civil authority, which is of God, using the name of God falsely in religion; but he cannot, save in open rebellion when cast down, bring power against God. [The substance of this note is of great importance; only it must not be supposed that the first sentence is to be taken strictly as the existence of Babylon. But I apprehend there will be a total change when Satan is cast down, perhaps practically prepared before. The principles, I have no doubt, are already at work.]}

247 In this description of Babylon we have the whole spirit and character of the world except power, royal power; for that is of God, however used, and that (in the hands of the kings of the earth) was corrupted by her; and then these ten horns or kings hated her and destroyed all its fulness and power. These were not Babylon; but they gave their power to the beast; so that power also which did come from God, might be found in open rebellion against Him to whose hand all power was entrusted and given - the Lamb; and thus the last and final form of evil be produced, involving (for it was then the question whose power was to stand) the destruction and setting aside of the form and subsistence of apostasy.

Thus, in Babylon we have wealth, corruption, sorceries, arts, luxuries, bodies and souls of men sold, fornication committed with the kings and dwellers upon earth, and they made drunk with it:* the principle of confederate will, but the corruption (not the exercise) of royal secular power as of God, though it might, by seduction, rule and govern this power, and thus separate it from its divine source, and actually set aside and hinder the unqualified assertion of its supremacy, as of God over all. This, as we have seen, is distinct from the direct apostasy of power, which is founded on the hatred and consumption of the whore, and has its place in the beast. Power was given to Nebuchadnezzar, and he built Babylon. But here we have the woman in the exercise of her own will corrupting and ruling, uniting the characters of Israel towards God (save that she was a harlot, not an adulteress, for she had been but espoused as a chaste virgin to Christ), and Tyre towards the world. When in exercise, we have always the ecclesiastical taking the lead in evil, as in Kore and the chief priests: so here this mysterious woman sits on the beast and many waters. When the kings begin to act, and are going to give their power by their will, they begin by her destruction, or consumption at any rate. And note, the act of Christ's power is on the feet and toes themselves. God judges Babylon as a great moral system denying His supremacy, not in open hostility to Christ's power.

{*The character of Babylon as whore seems lost by the enmity of the ten horns, because she cannot help it. The religious mischief is, after this, done by the false prophet, the other form of the two-horned beast Thereon the character of Babylon becomes more purely secular; but the devil dwells there, or it is the habitation of demons, and not therefore simply worldly interests.}

248 We have the fall* of Babylon distinguished, I think, from the destruction of Babylon. Her fall includes moral degradation, and being the dwelling-place of unclean spirits. This is judgment on her; and she falls because of her making the nations drink of the wine of the poison of her fornication; chap. 14: 8. This we find in the ecclesiastical course, so to speak, of closing facts. Her final judgment we find in the close of the filling up of the wrath of God; chap. 16: 19. The connection of the former seems to be with Revelation 18: 2; of the latter, with Revelation 18: 21.

{*[I have still left this, though it may be too precise as a system. Still both are spoken of. There is an excessive degradation; the fair form of ecclesiastical character is gone, and it is thorough demon wickedness. In this case, Revelation 18: 4-8, and verse 21, would seem to coalesce with Revelation 16: 19.]}

249 CHAPTER 19

Thus Babylon was judged - removed out of the way with her corruptions, which corrupted the earth; and the blood of the servants of the Lord God was avenged. This is celebrated as the work of the Lord God by a multitude in heaven, and the mystic representations of the redeemed; but the worship was of God as sitting on the throne, whose power and judgment had been thus exercised. The way was now made free; and a voice comes forth out of the throne for the voice of praise from all God's servants. His sons could always praise Him in spirit; but here (the prevalence of evil being removed and "delay no longer") they, in their character of servants, and all that feared God, can praise Him; for He now reigned as the Lord God Omnipotent - that character or those characters in which He dealt with the earth whether as God, Creator, Promiser, and Shield of His people while strangers, or the everlasting Accomplisher of all He had promised, Jehovah Elohim Shaddai. All these He took now in power and reigned. This time takes us back to Revelation 11: 17:* we have had, in the interval, the source, character, and form of evil, and judgment of all but the beast, and open power against the Lamb, which is earthly. All secret or mere corrupt evil, all evil that had its place in heaven, being removed, it was a question of open power - Satan's last and hopeless resource on earth. The praise, accordingly, is returned to God in this character of Lord God Almighty who reigneth; and gladness and joy immediately came forth.

{*When God takes to Himself His power and reigns, and the worldly kingdom of our Lord and of His anointed is come. It is taken up here on the actual judgment and removal out of the way of Babylon, as the earthly mystery opposed to the heavenly bride of Christ: so that, as the Lord God Omnipotent takes His power, the Lamb thereupon takes His bride. Babylon's fall, which seems more connected with the fall of Satan from heaven, is a previous thing.}

Then His first and immediate purpose manifests itself, before even the Lamb's judgment of His earthly enemies; "the marriage of the Lamb is come." This is a matter of ordinance and dispensation. We are now His children; but the marriage of the Lamb is not yet come, nor is His wife made ready. It is not here, then, children with the Father. But the time for the Lord's manifest glory being come, the Lord God takes His power, judges and removes the evil worldly counterpart, and (the Lamb's wife made ready) the time for it is come: these, however, were heavenly things,* and they are passed by. The time, and readiness and nature of her robes only, are passingly mentioned as an important circumstantial characterising the progress of events: and it closes with pronouncing blessing on those who are called to the marriage supper of the Lamb; and the prophet returns to the course on the earth again, where the white-robed ones are found the companions of His glory in judgment.

{*The marriage of the Lamb was not before the world: though, having espoused her in the heavens, He may then in the gladness of His heart bring her forth in glory.

The marriage supper seems to be rather the manifestation, as His companions in glory; as the "blessed are the dead," etc., is the rest from their labours, and reception of reward; I do not say the time, but the peculiar blessedness is different. I have some notion that the blessing (Revelation 14), has special connection with Revelation 13: 10, and the blessing here with Revelation 14: 12.}

250 This closed the scene of what was properly heavenly, i.e., the time during which the Lamb (and His followers) were not manifested upon earth. It closes with "these are the true sayings of God." The angel was his fellow servant* and the fellow servant of his brethren that had the testimony of Jesus; for the spirit of prophecy still testified of Jesus. God was to be worshipped: this was the great end of the book - to keep the church in the holy simplicity of true worship in the midst of ruin and apostasy.

{*Note, sonship is not the point of this book, but dealings on earth: therefore the angel says, "fellow servant" to those who, in their higher character, are really sons and joint heirs.}

Now the heaven is opened. It is not John caught up there. It is not a sign there. It is not the temple opened to him there; but heaven is opened and One comes forth.* Heaven opened for the Holy Ghost to descend on Jesus here. It opened for the angels of God to ascend and descend on the Son of man It opened for the church (to wit, in Stephen closing that period and scene) to see into heaven and be received there. It now was opened, that the King of kings and Lord of lords Himself should come forth thence to act on the earth - to judge and make war in righteousness. It was now the time that power was to be applied to righteousness** in the earth. He came in the manifestation of faithfulness and truth; He came with scrutinising and purging judgment; He came in the assemblage of many royalties; and in the secret of His own power, which none knew but Himself. His armies were in fine linen clean and white - heavenly righteousness and purity - the priests of God. He came with divine vengeance (His garment was dipped in blood), and in that title of the manifestation of the power of God which was from creation downward, "the word of God." Thus He had created, thus revealed, thus judges. The armies in heaven followed. None were in this conflict with Him on the earth - His own arm brought salvation: He smites, rules, and treads the wine-press of God's wrath. The power and title, in which He is now publicly manifested, is "King of kings, and Lord of lords": this recalls to Revelation 17: 14. The birds of the air are summoned to the great supper of destruction.

{*I have long felt, and it is clear from this passage, that the church is actually with Christ in heavenly places before this; for they come forth with Him. See Colossians 3: 1-4.}

{**"Judgment shall return to righteousness; and all the upright in heart shall follow it," Psalm 94: 15.}

251 The ten kings were specially marked in their war against the Lamb; and they did take a lead in it; but the expression here is more general. The beast is found here, and the kings of the earth. Those who ruled the earth were generally found refusing to submit to this royal conqueror - to the Lord. The beast is first and prominent; then the kings of the earth withal and their armies. It was the general character of the state of the earth then. The beast and the false prophet are taken and put in the lake of fire. The prophet, by his characteristics, is identified with the second two-horned beast which arose out of the earth, which has lost its secular power, but not its character as counsellor of mischief in the latter day. The remnant was slain with the sword of him that sat on the horse - it "proceeded out of his mouth." For, though it was the actual execution of judgment, and no longer merely the sword of the Spirit, but of the Lord, in active imperial judgment of the quick, it was according to the word. It was the judgment of the word which proceeded out of His mouth: they died by that. The proper application of this is to those who were against Him, as coming from heaven. to judge those who were directly under the influence and power of apostasy. Still, the kings of the earth is wider than the ten kings,* and left general. I doubt, however, whether it includes Gog, whose aim is against the land rather than the Lamb, or even the Prince of princes. With Gog, it is the gratification of covetousness, the lust of possessing. He goes against the land of unwalled villages, and perishes in the mountains of Israel, after Israel is brought back and dwelling in peace.

{*Only that the kings of earth compose the ideal completeness of the earth under the beast.}

252 The beast and the false prophet, these delegates of Satan, the active enemies of the Lamb, were finally judged: but it does not appear that the deceiving of the nations by Satan thereupon ceases, because he is not yet bound. Still, he cannot now reproduce anything that had before flowed from his place in heaven. On his casting down, his place became, as we have seen, that of open opposition to the Lamb. This is the character of the action of the nations ever afterwards under his influence: nothing like the great previous system. So, even after the thousand years, all is on earth and of this character. He never regained heaven again at all. The beast and the false prophet, the resulting form of the apostasy while Satan was god of this world, never re-appeared either. He established himself evidentially prince of this world by what led to the cross, that being the climax of it. When that was departed from, the church only became the instrument of his power; sin and the world resuming their dominion under her name. This was maintained in active apostasy by the use of a corrupt church, still on the earth as to means; and, when he was cast down from heaven, it- could then only be by open war, as we have seen, against Him who came in His royalty to claim His inheritance. I believe it will be found that the early commerce and colonisation of the earth were most intimately connected with idolatry - the children of apostate though once rescued Ham. His first act was casting off or degrading authority as of God; and ere long we find, at the river of Cush,* idolatry in practice, and extending even to the Shemitic race, whence Abraham was then called out.

{*Of this idolatrous and worldly power, Egypt, Babylon, and Tyre (from which last the worldly and apostate character is specially drawn) were the great centres mentioned in Scripture. The last committed fornication with all the kingdoms of the earth (this in connection with her trade, etc.).}

The former state (i.e., confederacy, trading, false religion) is spoken of as a woman :t this may, as to part of the ideas, be subjected to Christ. Nebuchadnezzar may rule Babylon (the city of confusion); so the Lord Christ "the city of the great King," where God is well known; and Jerusalem may be the queen in gold of Ophir. The latter state of earthly opposition is, either the beast, once subject to the former, and it is by the will of the kings, or in the hands of the wilful king, the fallen and hostile carnal man rising up against the Lord. The former point much explains to me the prince of Tyre in the prophet Ezekiel.

{*As Babylon, or the great city, Tyre: adulterous Israel and idolatry.}

253 CHAPTER 20

We have, accordingly, to remark that Satan is not bound by him that sat on the horse; but an angel comes down from heaven. It is not the immediate judgment here on Satan by Christ, but the divine power, and providence, and intervention of God, which sets Satan aside and incapacitates him from any further deceiving of the Gentiles till he be let loose.

In verse 4 we begin a new scene - the thrones. It is not judging and making war here, but sitting in royal judgment on thrones. This passage, it seems to me, alludes to the thrones being set (so admitted to mean, I believe, as in Septuagint) in Daniel 7: 9; in the interpretation of which, in verse 22, we read, "judgment was given to the saints of the most high," or of the heavenly places. Here, not only are the thrones set, but he sees people sitting on them: the thrones were filled. This Daniel did not see - it was a period with him: with us it is our glory with Christ. These thrones were set before even the King and His armies came forth; but they formed no part of the actual visible earthly scene (nothing yet of the connection of heaven with the earth); and therefore they are not mentioned. The thrones were set before the judgment of the beast in Daniel; and those who come forth with the Lamb are sitters on the thrones. But, I repeat, though filled, they are not brought into the scene till they form properly part of it. "When the Son of man shall come in his glory . . . then shall he sit on the throne of his glory." They do not take this place properly till He takes it openly (the power being given to Him as Son of man, which is connected with earth): and so these thrones, though seated in heaven. As, in Daniel, "the Ancient of days came, and judgment was given to the saints of the most high," so this is consequent upon His taking His power and reigning. They reign with Him the thousand years. What follows in the verse is an additional intimation that the others had lost nothing by the enmity of the world,* and of Satan even to death, or by their refusal to worship the beast. Their souls were seen. There might have been power to kill the body, but they had never died to God, and now they enjoyed the fruit of it - "they reign in life by one."

{*I think I see here an assertion of threefold presentation of those who shall occupy the thrones, or at least live and reign with Christ a thousand years. First, the general body of the saints of the heavenlies, including the church - they sat on thrones; next, those beheaded for the testimony of Jesus and the word of God; thirdly, those who had not worshipped the beast. This is important as shewing the place of all these classes.}

254 The reigning on the thrones actually is consequent upon the removal of the deceiving power of Satan: and so with Christ. He comes first, and then actually takes the throne of the world: His companions have been hidden with Him meanwhile; and though glorified (so I speak of them now), the thrones were not seen till the war ended. The title was full, they were gone to Him. But they did not, before that, actually possess the kingdom; nor did He Himself. The horse and the throne are distinct things - imperial, active, subduing power; and full, peaceable, judicial power as king. For Christ's act so coming is not a mere passing act. The throne of His glory continues till, as mediatorial king, He gives it up. On this throne of the Son of man the saints will sit, occupying thrones with Him and judging the world; and this is a reign of peace, but of righteousness withal (this latter Jewish properly): for heaven and earth meet in peace now - peace on earth; because the face of heaven, in its own character through Christ the Mediator, and the saints with Him, shines on it now.

In this part there is little mention of the nations, though it be left general; because Christ deals with the nations as identified with earthly Jerusalem: whereas here He is looked upon as coming from heaven to act upon the main scene and agent of Satan's hostile power - the beast and his followers. The nations at this time are more the subjects of Old Testament prophecy; which, while it recognises the fact of the Lord's coming from heaven with all His saints, occupies itself with the earthly Jerusalem and what passes there. Here we have the display of the first resurrection - the main subject. Blessed and holy are they! they shall be priests of God and of Christ: there is their highest place, as seen in this book; and they shall reign with Him a thousand years, for He is a priest on His throne. It would be hard to make priests of principles, though, by a figure, we might say principles reign.

255 After this, when the nations form the body of hostile agents, we have Satan's actings in them; but it is no revival of the beast, nor anything in that character. Blessed be God, there was a final ending of that dark and subtle apostasy which resulted from Satan's being in heaven; but this is a mere exhibition of open, hostile enmity in those whom he has been able to deceive here. We must on no account, therefore, lose sight of this character of present evil and rebellion and apostasy, that it flows from Satan's being in heavenly places (though the church, in the knowledge of Christ's exaltation, may know His and its entire victory over him). The wrestling, however, is not now with flesh and blood, but with principalities and powers, with spiritual wickedness in heavenly places. In Revelation 12 Satan is cast down from heaven; but here, what he raises on earth against the Lamb is cast into the lake of fire and Satan himself is bound in the bottomless pit, the history of the earth not being yet finished. The coming of Jesus, whose judgment acts on the beast and false prophet, is not the same as the angel of God's providence and power casting Satan into the pit.

The glory and reigning of the Son of man seems to vindicate God as regards the failure of the Noah world. The blessing of the Second Adam, as the Head of a redeemed race, takes the place of antediluvian evil and wretchedness, in which the children of fallen Adam displayed their character: this closed by the judgment of water, that commenced by that of fire. In the reign of the Son of man with His saints, "a King shall reign in righteousness." In the blessedness of the Second Adam, as Head of the new race when God's tabernacle is with men, therein "dwelleth righteousness," its peaceful and constant habitation without force maintaining it. Partially the principles of these two states mingle, by virtue of the power and influence of the heavenly Jerusalem and its great Bridegroom (and so we have Psalm 85 accomplished): still are they different.

Upon the close of the thousand years, Satan is let loose - deceives the nations - a separation takes place; and he brings up the deceived against the camp of the saints and the beloved city, to wit, the earthly Jerusalem. Then the devil is cast into the lake of fire, where the beast and the false prophet are already, and shall be tormented day and night for ever and ever.

256 The judgment of the beast and his armies, it appears to me, is not the judgment of Matthew 25, nor is Matthew 25 the judgment of the great white throne. That judgment in Matthew appears to me to be the judgment of the nations at large, when Christ is not making war, either as coming from heaven, or as going forth in connection with Jerusalem; but when He is sitting on His throne, having come, and judging the nations for the manner in which they have treated the preachers of the gospel of the kingdom in that going forth which shall specially take place at the close. It is not, "He shall send forth his armies," but the calm and solemn session of the throne on those who have despised Him in His messengers.

Although the fact of the resurrection of the just is mentioned here to separate them out of the judgment, the millennial state itself is little dwelt upon, the chapter being properly the account of the session of judgment. From this we see the partakers of the first resurrection entirely exempt. Then Satan's actings, as introducing the millennial judgment* are mentioned, and that judgment itself. On the great white throne (for there were no thrones now) sat One from whose face heaven and earth fled away. This, therefore, was no coming at all - no judgment of the habitable world as a scene, nor a judgment of the quick. The dead, small and great, stand before God; and they are judged out of the books, according to their works. We have therewith a general statement of the portion of those not written in the book of life. Whatever differences there may have been in measure, they were all cast into the lake of fire. This was not now a place merely prepared for the devil and his angels. The devil was there. The false prophet and the beast had been there long before: now, all those who were not written in the book of life.

{*If any ask what comes of the living saints as to their change at the close of the millennium, the answer is - Scripture says nothing, save that from other passages we know, on principle, they will have incorruptible natures in that scene when all things are made new.}

257 CHAPTER 21

There was now not merely an economic change. The great white throne had no reference to any dispensation, but to the dead. There was now an actual physical change - a new heaven and a new earth, and no more sea. And here John sees a new object, new Jerusalem coming down from God out of heaven. This general fact, I conceive, is presented here to give the object. Its bearings are taken up apart: and first the historical progress or result is stated; and we find the tabernacle of God, not the throne or heavenly dwelling of God and the Lamb, but God all in all - the tabernacle of God with men. The race, man, now are blessed with God's presence; and grace had provided a way in the which (with no desolating enquiry of "Where art thou?") God could visit, yea, have His tabernacle among men, now headed up in the blessed last Adam - the risen and glorified Man, not in the first fallen one. The millennium, as we have said, is the contrast to Noachic failure, when Satan is cast out of the heavens, and government comes in, righteous and effectual for blessing and peace. To man's fall, the ruin of the first Adam, is here contrasted the perfect, unfailing, and new and durable blessing of the second - all things made new - no more death - all evil put in the lake of fire. Chapter 19: 9 is the special recorded blessing of the former state, the marriage of the Lamb: Revelation 21: 5, the blessing of this.

The condition of the earth during the millennium is more properly the subject of the Old Testament prophets - the restitution of all things spoken of by them. The connection of the heavenly blessings with it, during the millennium, is, however, taken up in what follows, to complete the picture, and give the saints the joy of their own portion in it, which, in its own proper and intrinsic character, moreover is eternal. This account is from Revelation 21: 9 to 22: 5, 6.* On this I have but few remarks to make, having so far prolonged this. It is not here the children in the Father's house; it is not dwelling in God as love (and thus, through Jesus, in whom all fulness dwells, filled with His fulness, we in Him, and He in the Father), but the glory of God, the order of all dispensation. Glory is taken up in it (i.e., that which constitutes the glory of each), as displaying the character, foundation, and ways of God, the excellency of mediation, and the basis of righteousness and true holiness, firmly established as the very streets of the city. These constituted the characteristics of the city.

{*Chapter 21: 8, closes the historical statement: what follows is description, and that of the millennial effect of the city as well as of the city itself.}

258 But there is another very interesting point in this character of the heavenly Jerusalem, the Lamb's bride, the perfection and blessedness of mediatorial glory. First, God and the Lamb are the light of it: they enjoy the light of glory; the nations of the spared ones walk in the light of it (i.e., of the heavenly Jerusalem, the Lamb's wife, the glorified saints). It is not merely "nations shall come to the brightness of its rising" - the acknowledgment of a new and dominant power owned of God and glorified in the earth; it is proper blessing, "they walk in the light of it." And yet more distinctly does it preserve its character of grace, and the immense privilege of grace; and what it possesses in common, it has on incomparably higher ground than even Paradise of old. The Tree of Life has healing in it now. Not merely can the innocent eat and live, but there is remedial blessing in it for those on earth. They worse perhaps in some sort than Adam, but far more glory, and blessing displayed even in glory. The Lamb's bride, answering as a help-meet to the Lamb's heart of love, is minister of blessing to them that need. It is now full of blessing, and we ministers of it, "for his servants shall serve Him . . . His name shall be on their foreheads." Far other is the minister of strict earthly righteousness, the earthly Jerusalem - " the people and nations that will not serve thee shall utterly perish." Now this heavenly rule, withal, is recognised as the source of power. The kings of the earth bring their glory to it (not to corrupt Babylon, to their disgrace and ruin). None enter this that defile, but those written in the Lamb's book of life. It is not now merely "the Lord shall reign for ever and ever," but "they shall reign for ever and ever."

From the time of the exaltation of Jesus to the right hand of God, and the association of the church with Him, Christ has been ready to judge. There were many Antichrists, whereby it was known that it was the last time, as this same apostle teaches us. And now, in the manifested failure of the church on earth unfolded in the first chapters, though the Bridegroom might tarry, the church, knowing His mind, had but one cry, "Come!" In this position, therefore, the church is practically set.

259 From the time the prophecy took its course, all was remediless. When it took absolutely and definitely in the crisis, it became absolutely and definitely so as to individuals, as regarded the dispensation of judgment - "the door was shut." The Lord declares He has sent His angel to testify these things in the churches. Here we are brought back to what went before the prophetic sayings (the churches being thus made cognisant of the prophetic sayings). The Lord presents Himself to them, as the root indeed, but as the offspring of David, ready to inherit his throne; and the bright and blessed witness of millennial day, and, in one sense, eternal day to the church. This was the next thought to the church on this failure. Accordingly, knowing it, the church is only lifted up into better hopes, and the Spirit,* which, as Comforter, abides for ever, takes the lead; and, in its character of bride, abstracting itself from circumstances and earthly progress and associations, the church joins its guiding Spirit and says, Come - calls on all who hear, whose ear is open to divine truth, to join in this as its cry, its first utterance, now born into a world of sorrow even for the church, which sees its desolation (still, however, maintaining its character of grace, ministerial grace, to the world): "And let him that is athirst come: and whosoever will, let him take the water of life freely." While the Holy Ghost remains filling the church, no change of circumstances can prevent it or us from being the ministers of this calling-grace in the midst of a ruined world.

{*The Spirit saying it shewed that it was not merely a holy though untaught desire, but the mind of the Spirit itself, in and to the church, who, what He hears, speaks. It was the divine mind, but, so taught, all the bride's affections, separated in heart and spirit to Christ, centre and express themselves in this desire. "He that heareth" is he whose heart is opened to the truth, but has not learnt the separated bridal state of the church, espoused as a chaste virgin unto Christ.}

Strictly speaking, then, verse 17 returns to the things that are; verses 10,11 to the prophetic period, which has closed the hope and testimony of grace, and assumed the testimony of judgment, either preparatory or final. Verse 20 gives the individual seal, as it were, of the apostle's faith to the personal application of the book by the Lord.

260 As the church instantly broke forth in answer on the church revelation of Jesus, in exactly corresponding praises to His then revealed character, so now, on the revelation of His millennial and glorified character, it breaks forth by the Spirit, which never leaves it let it be ever so desolate, but rather inspires it with hope in the answering and suitable cry of "Come!" and then looks round, in the sense of this, to renew its service of grace to the world.

In Revelation 21: 6, we have Jehovah sitting on the throne, declaring Himself as Alpha and Omega; here, in Revelation 22: 12, 13, we have Jesus doing so (there closing the millennium  - here introducing the millennial times).

The following four pages set out in tabulated form: -

THE NEW TESTAMENT. - Viewing the Revelation on the protracted or historic scale.

SYNOPSIS OF THE REVELATION. - The prophetic part viewed as the Lord's assumption of the inheritance, consequent on the church being in heaven.

Pages 261-265 {See files 02_pro1*.png in 'prophet' folder}

GRAPHIC 1

GRAPHIC 2

GRAPHIC 3

GRAPHIC 4

The Purpose of God

J. N. Darby.

{Geneva, about 1839. Translated from the French.}

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"Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself; that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth." Ephesians 1: 9, 10.

Introduction

The good pleasure of the Godhead was that all its fulness should dwell and manifest itself in Christ. Such was the purpose of God, a purpose full of blessing. The way in which God is about to manifest that purpose, and in which we are associated with its blessings, is infinitely interesting to us.

In the following pages only a small part of that purpose has been treated of, the outward part, so to speak, a part which nevertheless is none the less interesting.

It was designedly that God was pleased to accomplish it in a visible way, in order that that purpose might be revealed to us by means of positive truths, which, while bringing the Christian into fellowship with God, who is their source, preserve him - weak creature that he is - from substituting the wanderings of his own imagination for the holy manifestations which God has given unto us of Himself. The subject we are treating is contained in the prayer of the apostle Paul, which we find at the end of Ephesians 1. This subject finds a still deeper source (to which we have alluded) in what is announced to us at the end of Ephesians 3, and we cannot truly enjoy the subject treated in Ephesians 1, without having felt in some measure the power of Ephesians 3.

For the rest, in communicating what follows, I only respond in weakness to the desires of a few persons, and I am confident that God will deign to make up for what is lacking.

THE CHURCH AND THE JEWS THE RESPECTIVE CENTRES OF THE HEAVENLY GLORY AND OF THE EARTHLY GLORY IN CHRIST.

Two great objects are presented to our contemplation by the prophecies and testimonies of the Scriptures, which refer to the millennium: on one hand, the church and its glory in Christ; on the other, the Jews and the glory which they are to possess as a nation redeemed by Christ. It is the heavenly people and the earthly people. The Son Himself, who is the image and glory of God, will be their common centre, and the sun which will enlighten them both; and although the place where His glory dwells in the church be the heavens, where He has "set a tabernacle for the sun" (Ps. 19: 4), the nations will walk in the light thereof. It will be manifested on the earth, and the earth will enjoy its blessings. When all is accomplished God will be all in all. The tabernacle of God will be with men, not coming down, so to speak, but come down from heaven.

267 All these things, and the way in which they will have their accomplishment, are revealed in detail in the Scriptures. Although the church and the people of Israel are each respectively the centres of the heavenly glory and of the earthly glory, in their connection with Christ, and although they cast on each other a mutual brightness of blessedness and joy, yet each of them has a sphere which is proper to itself, and in which all things are subordinate to it. With respect to the church, angels, principalities, and powers, with all that belongs to heaven - the domain of its glory; with respect to the people of Israel, the nations of the earth.

We will confine ourselves here to the history and condition of the church, on one hand, and to those of the people of Israel, on the other.

"In the beginning God created," the Old Testament tells us. "In the beginning was the Word," says the New, proclaiming the foundation of a higher glory and more durable than that of the first creation, and on which was to rest the restoration of the latter, when ruined by the weakness of man and by sin.

"In the beginning God created the heaven and the earth." When they came forth from the hand of the Creator, all His works were "very good." Sin appeared, and they were marred. Compare Colossians 1: 20, with Ephesians 2: 10. For a moment, God rested, so to speak, in them; but that rest came to an end. The Scriptures say but little as to the evil which sullied the heavens: all that we know is, that there were angels who fell. But it was on the earth and among men that the divine and wonderful work of redemption was to be displayed; and this subject is revealed to us in all its fulness.

268 THE REST OF GOD IN THE NEW CREATION BY MEANS OF THE SECOND ADAM

The rest of God, after the first creation, was short. The rest of man with God passed away like a morning-dream. But the blessing of God was not to pass away in the same manner. That which was transient, on account of the weakness of the first Adam, was to be restored on an infinitely more excellent footing by the display of the might and power of the Second Adam; the will of God being to head up in Him all things which are in the heavens and upon the earth; Eph. 1: 10.

CHRIST THE HEIR - THE CHURCH JOINT-HEIR WITH HIM, THROUGH RESURRECTION

It is on this gathering together of all things unto Christ and in Christ, as their Head (Greek, anakephalaiosis - heading up), that depends the character and the substance of the hope of the church, until God be all in all. In this point of view, Scripture speaks of Christ manifested, as being Heir of all these things, and of the church as being joint-heir with Him. This is, as it were, the formal character which is attributed to Him with regard to all things; that we may understand what is our place with Him. Thus it is written, that God has appointed Christ "heir of all things" (Heb. 1: 2); that, in Him, "we have obtained an inheritance" (Eph. 1: 11); that we are "heirs of God, and joint-heirs with Christ," Rom. 8: 17. This glorious title of Christ - the Heir - has a still more glorious origin. He is "the firstborn of every creature, for by him were all things created that are in heaven, and that are in earth . . . and for him," Col. 1: 15, 16. The church, the children of God, are therefore joint-heirs with Christ. How are they such? It is this which we are about to develop. Christ receives the inheritance in His character of man, of risen Man, once our companion in sufferings because of sin, and then the Head, the root and spring of all blessing.

We must first remark that the first Adam, "the figure of him that was to come," is a type and figure of the Second Adam of whom we are speaking. He is referred to in this respect in Ephesians 5: 30, 31. Before His manifestation, the last Adam is, as it were, hidden, as the first Adam was buried in sleep;* Eve, who prefigures the church, is taken from his side, and God presents her to him as the help meet for him, to be his companion in the government and the inheritance of all things given to him of God in paradise.

{*This analogy is very questionable. It is rather as dead that Adam is a figure here of Christ.}

269 Thus Christ, who is God as well as man, presents the church to Himself, when He awakes in His glory, that it may share that glory with Him and that dominion which He already possesses in title and by the gift of God. "And the glory which thou gavest me I have given them," John 17: 22.

Adam and Eve, taken collectively, are called Adam, as if they were but one (Gen. 1: 27; 5: 2), although, in a certain sense, Eve was inferior to her husband, and had come after him. So it is with Christ and the church, who are but one mystical body. This type, familiar to those who read the Scriptures, presents, in a most simple way, all the forms of the reality prefigured, with this exception, that the Second Man, being "out of heaven" (1 Cor. 15: 47), is also the Head and Lord of the heavenly things.

ALL THINGS PUT UNDER THE FEET OF MAN

Let us now consider the passages which speak of the dominion of man, and of the union of the church with Christ in that dominion.* It clearly results, from the terms in which they are worded, that their accomplishment has not yet taken place. All these passages rest on Psalm 8. There the Holy Ghost says, "Thou hast . . . crowned him" (man, the Son of man) "with glory and honour, . . . thou hast put all things under his feet"; then He tells us (Heb. 2: 7, 8, 9) that this is not seen as yet, but that Jesus has been "crowned with glory and honour," that He might be pointed out to the church as the one who, as man, is to have all things put under His feet. Meanwhile, and until the purposes of God are accomplished, until the enemies of Christ, who hold the power in unrighteousness, are made to be His footstool - in a word, during the period of the present dispensation - Christ is seated on the right hand of the Majesty on high; He sits, as having overcome, at the right hand of God the Father. It is thus that He will grant to him that overcometh, to sit on His own throne (Rev. 3: 21), when He takes possession of it and reigns.

{*Note to translation. - The association with Christ, we must remember, is more blessed than the dominion which flows from it.}

Ephesians 1: 17 to 2: 7 shews us the church united to Christ in all these circumstances, according to the working of the might by which Christ was raised from the dead; chapter 2: 7 points out the cause, the glorious motive of it. In chapter 1: 22 we find again the quotation of Psalm 8: "And hath put all things under his feet." The apostle adds: "And gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all."

270 Thus, therefore, the church is united to Christ, as a body of which He is the Head, and under whose feet God has put all things. "Christ is head over all things to the church, which is his body." See the Greek. As to this character, it is as having been raised from the dead that He possesses it, as the passage itself clearly establishes. But this last point is treated in a special way in 1 Corinthians 15, in which we find again the quotation from Psalm 8.

"Since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom [that which He possesses as being risen, which is the subject of the chapter] to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet: But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject [always as last Adam, as risen man; for it is always in this character that He is spoken of in this chapter] unto him that put all things under him, that God may be all in all,"* 1 Cor. 15: 21-28.

{*God, but not Christ, considered under the aspect of His mediatorial character. It is not said, "that the Father may be all in all"; because, although Christ delivers up the kingdom as Man-mediator, He is none the less God over all things, blessed eternally with the Father and the Holy Ghost.}

Christ, in His character of risen man, reigns therefore over a kingdom which He will deliver up, that God may be all in all. All this administration, and this human dominion, which is brought out in Psalm 8, comes to an end, that the glory of God, simply, may be universal. As to the way in which these things are accomplished other passages present it to us.

271 CHRIST AS HEIR RECEIVES THE INHERITANCE IN THE WAY OF PROMISE

We have seen that Christ is Heir, in title, as being Creator of all things - all things having been made by Him and for Him, as the Son; and also because He has been established such in the purpose of God. So that, God [acting] in the way of promise, all the promises find their centre in Christ. "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ," Gal. 3: 16. "For all the promises of God in him are yea, and in him Amen, unto the glory of God by us," 2 Cor. 1: 20. Thus Christ is the Heir, the Seed, to whom the promise was made.

THE REJECTION BY THE NATURAL SEED GIVES OCCASION FOR THE INTRODUCTION OF THE SPIRITUAL SEED INTO THE HEAVENLY PLACES AS JOINT-HEIRS.

As regards this earth, the people of Israel, the seed according to the flesh, were, of all mankind, in the best position to receive the Lord, in a world that knew Him not; in coming unto them, "He came unto his own," John 1: 11. That people possessed the law, the promises, the covenants, the oracles of God; it was in their midst that, according to the promise, the Lord was to come, and that He actually came; Rom. 9: 4, 5. It was this people which, in the midst of a lost world, possessed, through their relationship with God, the sabbath - that sign which was to remind them of the hope of Jehovah's rest. But when the Messiah appeared, although His coming was in perfect harmony with the predictions of their own prophets, the Jews did not receive Him. It is true, they said, and this rightly, "This is the heir"; but as they hated Him, they added, "Come, let us kill him, and the inheritance shall be ours," Mark 12: 7. Thus vanished the last hope of God's rest upon the earth. After all that had come to pass, God had yet been pleased to send His own Son; but this trial served to complete the evidence that man is absolutely without any resource, and that "every man at his best state is altogether vanity," Psalm 39: 5.

272 But that only opened the way for a dispensation far more admirable, far more glorious. The earth and the people of Israel as a nation were set aside for a time; although "the gifts and calling of God are without repentance." The design which was hidden in God for ages past was about to be revealed (that is, the gathering together into one body, and in Christ, the remnant of the Jews and the fulness of the Gentiles, in order to bring them into the heavenly places). The companion and bride of the One who had been rejected, but who is risen - the church - is gathered from among all nations, while her Bridegroom is seated at the right hand of God; and she will shine forth in the same glory as Himself, when He shall appear; Col. 3: 4; 1 John 3: 2.

Christ, in His character of Seed of Abraham, is the Heir of the promises. If He had taken possession of this inheritance during His life here below, He would have possessed it for Himself alone. In fact, after He had manifested His glory as Son of God by the resurrection of Lazarus, and as King of the Jews by His entry into Jerusalem, when the Greeks came also to seek Him, He said that the hour was come when (in spite of the rejection of the promised Seed by the Jews) the Son of man should be glorified; but, as the Lord immediately adds, "Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit," John 12: 1-24.

It was as risen that Christ was to enter into the possession of the inheritance with the church - the ear, sprung from that grain of wheat cast into the tomb - with the church henceforth perfectly justified; Rom. 4: 25. Thus Christ inherits the promises, not as having come in the flesh on earth, but as risen. He inherits them, after having done all that was necessary for the redemption of the church, and in the power of that life which He has taken again, of which He makes His bride to partake. The result of this union is, that the souls which form the church, when they are born of the Holy Ghost, are considered as risen with Him. In a word, Christ is heir, in His character of risen Man - of risen Head of the church.

Paul, in Galatians 3: 17, speaks of the confirmation of the promise, made to Christ, and what he says perfectly agrees with what we have just been saying. Moreover, the apostle is quoting Genesis 22: 18, "And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice." In these words we find indeed that the promise, made to Abraham in chapter 12 and referring to the blessing of the nations, is confirmed to the seed of the patriarch, after that seed had been restored to him in a figure of resurrection; Heb. 11: 19.

273 Thus we have seen how the scripture establishes, under divers aspects, this blessed truth, that the church is redeemed to be united to Jesus, in order that, when He takes possession of His inheritance, He may have a companion meet for Him, to be associated with Him in all things, and perfectly like unto her glorified Bridegroom. For the complete fulfilment of these things, it was necessary, not only that the church should be redeemed, but also that Christ should go to prepare a place for her.

CHRIST EXALTED IN THE HEAVENS PREPARES A PLACE FOR THE CHURCH, AND CAN FULFIL THE PROMISES MADE TO ISRAEL - MEANWHILE THE CHURCH IS CALLED.

The resurrection of the Saviour had the double result of accomplishing the redemption of the church, and of putting Christ in a place where He could secure the sure mercies of David (Acts 13: 34), that is to say, confirm in His own name all the promises made to Israel. Moreover, it was needful also that He should take possession of the heavenly places, in order to establish the kingdom of heaven and to fill all things (Eph. 4: 10);* as well as to associate the church with that glory - new, and yet eternal - prepared before the foundation of the world, and yet hidden from the former ages, but the manifestation of which had- been determined according to the wisdom of God by the rejection of the Messiah by the Jewish people.

{*Compare with John 20: 17.}

We must here distinguish two things: Christ preparing a place, a heavenly habitation; and Christ gathering from among all nations those who are to be His joint-heirs, calling the bride who is to enter into possession with Himself. Thus, in John 14: 2, 3 the Lord says, "I go to prepare a place for you. And if I go and prepare a place for you, I Will come again, and receive you unto myself; that where I am, there ye may be also." In John 17: 24: "Father, I Will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world."

In Romans 8: 29, it is written: "Whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren."

274 AT HIS COMING, HE RECEIVES THE INHERITANCE WITH THE RISEN CHURCH.

In Colossians 1: 18, Christ is called "the head of the body, the church . . . the firstborn from the dead."

But in what manner do these things take place? - "As we have borne the image of the earthy, we shall also bear the image of the heavenly." "As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly." These words are found in 1 Corinthians 15, where we find the subject of the resurrection exclusively treated. Thus again it is also written in Romans 8: 30, and that in reference not to sanctification, but to glory - "Whom he justified, them he also glorified"; without any mention of sanctification. Philippians 3: 21: "Who shall change our vile body, that it may be fashioned like unto his glorious body."

The time when these things will be accomplished is clearly taught in Scripture. Christ is now hid in God, and our life is hid with Him there; Col. 3: 3. The present time is that during which are gathered, by the Holy Ghost, the members of His body, His joint-heirs, while He is seated at the right hand of Jehovah, until His enemies are made His footstool. The apostle says, "But he, having offered one sacrifice for sins, sat down in perpetuity at the right hand of God, waiting from henceforth until his enemies be set for the footstool of his feet," Heb. 10: 12-14. He has accomplished all that was to be done for the redemption of us, His friends; and while He is still gathering His own by the power of the Holy Ghost whom He has sent, and who reveals Him, and the Father through Him, He is seated, in the expectation of the possession - and not in the effective possession - of the earth, of creation; until the number of the joint-heirs is completed. He is sitting on the Father's throne, and it is there that the church knows Him at the present time.

But while He is waiting, we wait also; and even as regards the whole creation, it waits also: it waits for the manifestation of the children of God. As for the time and manner of that manifestation, the Scriptures are clear.

275 Since we are to be conformed to the image of the Lord Jesus, it is evident that it must be by resurrection and by glorification; for He is risen and glorified. Therefore it is said that the whole creation waits for the manifestation of the children of God; and the apostle adds, "And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body," Rom. 8: 19, 23. Again, it is written, "When Christ, who is our life, shall appear, then shall ye also appear with him in glory," Col. 3: 4. "We know that, when he shall appear, we shall be like him; for we shall see him as he is," 1 John 3: 2.

THE SAINTS JUDGE THE WORLD.

We have already seen that the Lord says, "I will come again, and receive you unto myself; that where I am, there ye may be also" John 14: 3); and this is what will take place, either by resurrection, or by being changed; for "we shall not all sleep, but we shall all be changed," 1 Cor. 15: 51. This is the entrance of the church into glory, as we are taught in detail by 1 Thessalonians 4: 16, 17: "The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord."

One may read in Revelation 19 the description of this scene - the marriage supper of the Lamb, and the subsequent judgment of the earth, or at least of the heads of the antichristian revolt. This judgment is again described in more general terms in Jude 14, 15: "Behold, the Lord cometh with ten thousands of his saints, to execute judgment," etc.; and in Zechariah 14: 5, it is said, "The Lord my God shall come, and all the saints with thee."

How blessed the time when Christ shall have presented the church to Himself, as a glorious spouse, "not having spot, or wrinkle, or any such thing!" Eph. 5: 27. Clothed with the beauty and glory which belong to her, seeing in her Lord the beauty and glory of the Father, she is moreover associated with the glory of her Bridegroom in the power of that love wherewith He loved her, and in which He gave Himself for her, that she might be perfectly cleansed and made glorious with Him, even where He is; then manifested in glory, surrounded with honours such as He receives Himself; made partaker of all His glory, of that glory which the Father gave Him, that the world might know that the Father has loved her, as He has loved Him. Associated with the Lord of glory, the saints will judge angels and the world; they will be the servants and instruments who will dispense the light and the blessings of His kingdom over an earth delivered of all its sorrows, and where Satan is no longer. "For unto the angels hath he not put in subjection the world to come, whereof we speak," Heb. 2: 5. "They which shall be accounted worthy to obtain that world [age]" to come, "and the resurrection from the dead," can die no more; Luke 20: 35, 36. "On such the second death hath no power," but they live and reign with Christ a thousand years; Rev. 20: 6. Happy those believers!

276 At the coming of Christ, these (already risen as to their souls) will rise as regards their bodies, by His Spirit that dwells in them; Rom. 8: 11. This is that resurrection - not of judgment, but of life (John 5: 29) - which belongs to the church in virtue of her union with Christ by the Holy Ghost. It cannot therefore concern the wicked; although they also must be raised up in their own time by the word of Christ, but to be judged. Those who belong to Christ will be raised at His coming; as for the rest of the dead, their resurrection will take place when Christ, after having delivered up the kingdom, will be seated, as Son of man, on the great white throne, to judge the dead, when the earth and the heaven have fled away before His face; Rev. 20: 11.

Such is the teaching of the word of God. The taking possession of the kingdom by Christ is described in Daniel; but to treat this subject would lead to our second part, the earthly glory: we shall therefore lay it aside for the present. Our only desire here was to shew the place which the church occupies in this scene, and the connection which exists in Scripture between that doctrine - well understood - and the most fundamental and comforting truths which form the hope and the joy of the believer.

277 THE KINGDOM OF THE FATHER.

There is a point in this subject which we have scarcely touched upon, but the contemplation of which would lead us too far away from our main object, and might expose us to the danger of losing sight of it. It is the place which the Father's love has here - a subject equally full of deep comfort. It is for the kingdom of the Father that Jesus taught His disciples to pray: it is in the Father's kingdom that the righteous shall shine forth as the sun (Matt. 13: 43), that is, as Christ, the Sun of righteousness. It is in the glory of the Father that Christ is to appear, and that is for us a most happy circumstance in the blessedness of that great day. Here we enter into deeper waters, and yet more calm; into that eternity which is an unruffled and boundless ocean of infinite joy - a joy of which, however, we shall know the breadth, and length, and depth, and height, which pass all knowledge; for it is there that we shall learn these things; it is there we shall study the glory. Here below we may feel perhaps more deeply what grace is; there we shall be the full manifestation of it, we sinners made like unto Christ Himself; Eph. 2: 7.

But the passages which have placed under the eyes of the reader, with the reflections which are added, may suffice to guide those who desire to inquire further as to this simple but blessed truth, and to receive the revelation of it in their souls. They will not be long without feeling that it contains everything; that it is the fulness of Him, who, without having had a beginning, was pleased to be born, and who, having no end, is pleased to accomplish eternally in us that infinite joy, the realisation of which will even render us capable of enjoying it in a measure always increasing. We shall have great lessons to learn in glory with Christ, the Lamb, in whom the Father is fully revealed. The life we have received gives us even now a right and tide to all these blessings as ours.

This is only a simple outline of the position the church will occupy, when Christ shall be revealed in His power and glory. Then will it be manifested as His bride, His companion, in the same glory with Himself; and all things will be blessed through it. For it will be the sphere and means of the display of the glory and blessing of Christ.

Substance of a lecture on Prophecy

J. N. Darby.

<05022E> 107 {Delivered at Sidmouth, 1843}

The following are the points touched upon in the ensuing pages:-

I. Introduction: - The believer, knowing his acceptance in Christ, is put into a position, and has the gift of the Holy Ghost, whereby he may survey all God's future operations.

1. The purpose of God is to put all things under Christ in glory, and in this the church is associated with Him.

2. The right of Christ to inherit all things is founded upon three titles, viz., the Creator, the Son, and the Man of Psalm 8.

3. The taking of the inheritance will be at His coming, and as a kingdom. The church, being raised then, reigns with Him.

4. Meanwhile, in this present time, the church is being gathered into life by the operation of the Spirit on the preached word.

5. The life so given issues in a resurrection apart from the wicked.

6. Statement of the first resurrection.

7. The hope and calling of the church is to wait for the coming of the Lord - the practical influence of this doctrine.

8. The loss of it has been the church's ruin considered in its relations here below; an arousing has partially taken place; neither the one, nor the other, unnoticed in the prophetic word.

9. Character of the Lord's return to the earth, and earthly blessings which follow.

II. The bearing of the coming of Christ upon the world at large.

1. The world is divided into three great classes, viz., the Jews, the Gentiles, and the church. With each of these God has had dealings; and they have all failed: but God is faithful.

2. Sketch of the failure of the Jews, under the law. But they have unconditional promises still remaining to them - they will be restored to their land.

3. Events in this restoration different from any of God's previous dealings with them.

4. The Gentile power, as such, is to end in rebellion against God. Its system will be destroyed by the little stone cut out of the mountain without hands.

5. The end of the professing church, as such, is apostasy; and the judgment of God, executed by Christ, will also overtake it.

6. Subsequent blessing of the earth under the Messiah, Jerusalem being the metropolis.

7. Conclusion.

108 "And as it is appointed unto men once to die, but after this the judgment; so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation," Heb. 9: 27, 28.

These two verses teach us two very important facts. first that death is the natural portion for man, and after that the judgment; but, secondly, that to believers this death and judgment have been met by Christ, and, consequently, they expect with joy His second appearing; they look for Him. Here is the distinction between the saints and the world. The reception, through grace, or refusal of the love of God, creates the contrast, so far as man is concerned, and not any efforts of his own, for he has no power of his own to meet that which he is already in - namely, death! But the believer finds that death and judgment have been met by Christ on his behalf; he consequently loves Him in remembrance of His work; and to such Christ will appear the second time without sin. No doubt He was so personally the first time; but then He came into all the circumstances of sin, He was made sin for us. But, as regards believers, He has, at His second coming, nothing more to do with sin: it will be unto salvation, to put them into possession of the results of His first coming. Salvation will be the consummation of what we at present believe. Seeing Him at the right hand of God, we look for a completion of bliss at His second appearing; and this belief being in the heart, the results are seen in the life - the church's position is that of resting on the effects of His first coming, and it looks for all its results in the second.

This is brought out in Ephesians 1. Believers, we are told (v. 7), "have redemption through his blood, the forgiveness of sins." Then follows the statement of the consequence of our present condition, as "accepted in the beloved." It is this, that we are admitted to the knowledge of the counsels and intentions of God, and are told that in the dispensation of the fulness of times He will gather together in one all things in Christ (v. 10). In the meanwhile, until the glory come, we have been sealed by His Holy Spirit, "which is the earnest of our inheritance until the redemption of the purchased possession," v. 14. Thus, then, the church has redemption in Christ, and is expecting all things to be gathered together in Him. Meanwhile, it has the Holy Ghost.

109 1. The Lord Jesus is Himself the centre of all God's purposes; and I shall endeavour to shew that whatever may regard the church, the Jews, or the Gentiles, is merely the unfolding of His glory. But, more than this, we shall see that the church of God is brought out, not only as enjoying the present blessing of communion, but also as joint-heir with Christ of His coming inheritance. In looking at the glory of Christ, believers are looking at their own glory, as being "heirs of God and joint-heirs with Christ," Rom. 8: 17. We have a type or figure of this in Eve. Eve was not a part of the creation, nor was she lord of it as Adam was; but she was associated with him in all his portion of inheritance. And so we shall find the church to be joined with Christ, when He takes His rightful inheritance.

2. As to the purpose of God in Christ - His title to inherit all things is made out in three ways from Scripture; while He Himself makes all of them good by redemption; John 12: 32.

First, He has created all things (Col. 1: 16), and as He created them, so they are "for Him." "All things were created by him and for him." He is the great heir, and He must have possession of them all; by Him all things are to be reconciled, Col. 1: 20. The whole universe will by-and-by be reduced into subjection under Him. The second ground of His title is found in Hebrews 1: 2. There it is said, the Son is "appointed heir of all things." The third ground, which stands in the counsels of God is, that man is to be set over all things. This we learn from Psalm 8, which psalm the apostle Paul uses three times, shewing some points of special importance at each, and always insisting that the Lord Jesus is the man there spoken of. He quotes it in Hebrews 2: 6, etc.: "What is man that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thine hands: thou hast put all things in subjection under his feet." Paul argues that it leaves "nothing that is not put under him." "But now," says he, "we see not yet all things put under him; but we see Jesus crowned with glory and honour." The half of the prophecy has been accomplished, because the one who is to reign is crowned, and His being at the right hand of God is the pledge that it all will come to pass. We only see what is already accomplished in Jesus. The putting of all things under Him is not yet come to pass; it is neither done nor doing. He has not yet "taken to Himself His great power and reigned" (Rev. 11: 17); but He sits hid in God, so far as this fact is concerned, till the time comes when, according to Psalm 110: 1, God shall make His enemies to be His footstool.* Psalm 8 is again brought forward in Ephesians 1: 22, and here in its connection with the church's sharing His portion. Previously the apostle had been praying that they might know the same power, as in actual exercise towards them, which God wrought in Christ when He raised Him from the dead; and then He shews (v. 22, 23) the church as being in very deed His body, "the fulness of him that filleth all in all," and thus necessarily the sharer with Him of His future glory. He will then be manifestly heir of all things, and Head and Bridegroom to the church. Psalm 8 is again quoted in 1 Corinthians 15. There it is in connection with a kingdom, and also with resurrection: 1 Corinthians 15: 23-25 "Every man in his own order; Christ the firstfruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom** to God, even the Father; when he shall have put down all rule and all authority and power; for he must reign till he hath put all enemies under his feet": then the psalm in question is introduced, verse 27, "For he hath put all things under his feet." Everything now in disorder is to be put under this Man's feet, and when all is brought completely into subjection by Him, then the kingdom is to be delivered up.

{*He says (Heb. 2: 5)) "Unto the angels hath he not put in subjection the world to come" (literally "the coming habitable world"). "The world to come" is not heaven, but this earth, which is to be subjected under the dominion of man, and that man - Christ.}

{**We learn that there is to be a kingdom in existence, from the fact of its being delivered up at the end. Christ has not yet taken His kingdom, but at the end He is to deliver it up. It is plain the kingdom must begin when He comes, and be delivered up at a certain period not mentioned here.}

111 3. If we refer to 2 Timothy 4: 1, we shall find the kingdom connected with His appearing - as being then set up. Further it is plain that Christ's appearing is not at the end (as is supposed), but at the beginning of the kingdom; for at the end of that period the kingdom is to be delivered up. Thus the apostle speaks: "I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom." This passage, too, clearly shews that the common opinion of a day - a twenty-four hours - of judgment, is erroneous, because it is quoted here as lasting a certain time. His appearance is at the beginning of His kingdom, and then there will be a judgment on the living wicked of the nations. On some God's wrath will specially fall for rejecting His gospel; but this judgment (greater or less in its exercise) will also run on* during the period of His kingdom; whilst at the final close of it, be the length what it may, the wicked dead will be judged; and if His appearing be at the beginning of His kingdom, it is clear that the church must be raised and with Him when He takes it; for she is to appear with Him. Christ, as we saw, is the first Man raised, He is the "firstfruits of them that slept"; "afterwards they that are Christ's at his coming" (1 Cor. 15: 23; 1 Thess. 4: 15-17); and then begins that kingdom which at the end (that is, at the end of a defined period not spoken of in this chapter)** He will deliver up to the One who gave it to Him, that is, to God, even the Father, "that God may be all in all," 1 Cor. 15: 28.

{*See Isaiah 65: 12, 20; Jeremiah 31: 29, 30; Zechariah 14: 17, 18, 19.}

{**Revelation 20 defines the time of His kingdom as lasting a thousand years.}

4. Christ's title to inherit all things having been stated, and also the church's title to heirship with Him, it was nevertheless said, that this, as yet, is but in purpose; for that it is neither done nor doing, but that Christ is sitting at the right hand of the Father, and "expecting till his enemies be made his footstool," Heb. 10: 13. If the question be asked, What is doing? The answer is, that during this waiting time, His joint-heirs are being gathered by the operation of the Spirit through the preached word. It may be well briefly to notice how the church is brought out into this blessed connection with Him, now by faith, and hereafter in manifestation: it is by the quickening power of the Last Adam; 1 Cor. 15: 45-47. Through this quickening power we are children, sons of God, and brought into the likeness of our Head, as by our natural birth we are in the likeness of the first Adam; so that we are heirs of His glory, just as we are heirs of all the miseries into which we have been introduced by the fall of the first Adam. This is treated of by the apostle Paul in the way of comparison, in the latter part of Romans 5. The life so given puts us in spirit where Jesus is: "we are risen with him, through the faith of the operation of God, who hath raised him from the dead," Col. 2: 12. It is not a something to be sought for, but we have got the life which, connecting us with our Head, makes us enjoy holiness down here; and we are waiting for the glory, which shall make us actual sharers of what our Head Himself enjoys.

112 5. It is necessary to see that as this eternal life, which believers have at present in Christ, has nothing in common with the world around; so the issue of it will be in a resurrection of the body at a distinct time, and on a different principle from that of the wicked: a first resurrection (Rev. 20: 5), in consequence of a life previously given. The saints are raised because they are one with Him who is risen; they are raised as the result of union with the Lord Jesus; whereas the wicked are raised to be judged by Him, and not at the same time. In Romans 8: 11, we find the principle: it is because the Spirit of God already dwells in believers. "If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you."

6. There is no such thing in Scripture as a common resurrection. The prevailing opinion is that, at a certain day, all men, whether good or bad, shall stand before God, and then receive their final doom; but Scripture does not speak in this way. It constantly distinguishes between the resurrection of the just and of the unjust. One passage, indeed, might to a careless reader seem to give a colour to such an opinion. In John 6, the Lord speaks of raising up some at the last day; but He speaks solely of "those whom the Father hath given him"; those who "believed on him"; those who came to Him drawn by the Father, and who "ate his flesh and drank his blood" - terms for believers. He is here speaking of a last a day alone to the righteous; there is no allusion to the wicked. The Lord impresses the truth, that, whatever blessing comes, it must be in connection with resurrection. The last day must here have reference to something familiar to Jewish thoughts, as when the disciples, who were Jews by birth, asked Him, "What shall be the sign of thy coming, and of the end of the world [age]?" (Matt. 24: 3). In every other passage the scripture plainly distinguishes the two resurrections. In Luke 14: 14, it is said, "Thou shalt be recompensed at the resurrection of the just." Again, Luke 20: 35, "They which shall be accounted worthy to obtain that world, and the resurrection from the dead." Here is a remarkable distinction - worthiness is attributed to those who obtain this resurrection - it is a distinct class. Again, in 1 Corinthians 15: 23, "Every man in his own order: Christ the firstfruits, afterward they that are Christ's at his coming." Nothing can be plainer than this. Again, in 1 Thessalonians 4, "The dead in Christ shall rise first, then we which are alive and remain shall be caught up together with them in the clouds."* Again, Philippians 3: 11, "If by any means I might attain unto the resurrection of the dead." Paul could not be anxious to attain to what the wicked had in common with him, indeed the word means rather from among the dead. (See Peter 1: 3.)

{*This scripture is not used as relying on the word "first," which only means before the living are changed, but as showing that, raised or changed, they are dealt with apart from the wicked.}

113 A passage in John 5: 25-29, is often quoted as settling against the question of a first resurrection - "The hour is coming when all that are in the graves 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 damnation [literally, judgment]." But just before (chap. 5: 25), the Lord has said, "The hour is coming, and now is, when the dead [those dead in trespasses and sins, Eph. 2: 1] shall hear the voice of the Son of God, and they that hear shall live." This hour has lasted through Christ's life, and eighteen hundred years since. It is the hour, or time, of quickening of souls. There is a period during which souls are quickened, and a period when bodies are raised. The hour of John 5: 27-29 will be at the time, the beginning of which there will be to the righteous a resurrection of life; and at the end (be the length what It may) to the wicked a resurrection of judgment. Christ will have no need to judge the children, to cause them to give Him honour, for having given us life (chap. 5: 25) we honour Him now. But as "the Father judgeth no man, but hath committed all judgment unto the Son"; as, "at the name of Jesus every knee shall bow" (Phil. 2: 10); so the wicked will be forced to honour Him in spite of themselves, and to them accordingly there will be a resurrection of judgment - a summons to judgment because they have no part in Him; whilst to the righteous, their resurrection will be but the accomplishment, as to their bodies, of a life previously give. Nor will the period of the one be at the same time with that of the other. The raising of the church, or the resurrection of the righteous, will take place when Christ comes; but the raising of the wicked dead not until after, or at the close of Christ's reign. "The rest of the dead lived not again until the thousand years were finished," Rev. 20: 5.

114 7. The hope, then, of the church is the coming of Christ. You cannot read the epistles of Paul without seeing that this was a grand truth to be kept as a present thing before the soul. This event has often been confounded with death. We are sometimes told that the coming of Christ is that which happens to every man at his death; but it is something quite different You cannot apply the passages which speak of it to death; and for this reason, that it will be an event which shall find the living in ease and luxury. "Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and great glory," Matt. 24: 30.

In the mind of the apostle this doctrine, and not death, was linked with every motive to duty, and to a holy walk; and with comfort in every kind of affliction.* For instance, as a motive to holiness (1 John 3: 2, 3): "We know that when he shall appear we shall be like him, for we shall see him as he is; and every man that hath this hope in him purifieth himself, even as he is pure." Again, with comfort in sorrow. The apostolic consolation, when saints were mourning over the loss of their brethren who had died, was, not that they were to go to the place where those who had departed were, but that God would bring those who had departed back again. (See 1 Thess. 4: 13-18.) With a motive to patience (James 5: 7, 8), "Be patient, therefore, brethren, unto the coming of the Lord." "Be ye also patient, stablish your hearts, for the coming of the Lord draweth nigh." Again, with comfort in persecution (2 Thess. 1), "To you who are troubled rest with us, when the Lord Jesus shall be revealed." The coming of one who was gone, who was the object of their affections and hopes, though now they saw Him not, was that which the Holy Ghost presented to animate their courage and comfort their hearts. This hope was to act on their consciences in a sanctifying way, by taking their affections out of the world, and giving them patience in the trials they were in through faith. And lastly, I may ask: What was the inducement to a zealous preaching of the gospel by Paul, and to a careful tending of the flock, a picture of which is represented to us in 1 Thessalonians 2? It was this, "What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?" (1 Thess. 2: 19).**

{*Death is not the Bridegroom, and, though its sting be taken away, cannot be the object of our affections, though we may joy in that which is beyond it; nor is it the time of the accomplishment of our hopes, nor of Christ's and the church's glory.}

{*See also the following scriptures: - 1 Corinthians 1: 7; Colossians 3 4; 1 Thessalonians 3: 13; 5: 2, 4, 23; 2 Thessalonians 1: 7; 2: 1; 1 Timothy 6: 14; Titus 2: 13; 2 Peter 1: 16, etc. These passages, when examined, will be found not alone to prove the doctrine, but to be knit up with the thoughts, hopes, affections, motives, and every element of daily life in the Christian - not to mention many texts in which the Lord Jesus presents it as characterising the saint. "And ye yourselves like unto men that wait for their Lord," Luke 12 36.}

115 8. The putting off this blessed event brought in all kinds of evil; yea, we may say the loss of it was the ruin of the church, considered in its earthly relations here below. For what is the sign of the evil servant? He saith, "My lord delayeth his coming," Matt. 24: 48. It was this that brought him "to smite his fellow servants, and to eat and drink with the drunken," v. 49. The church has been unfaithful to her calling, but of this the word of God warns. In Matthew 25, we have the parable of the ten virgins: they are introduced to us as taking their lamps, and going forth to meet the Bridegroom. The Bridegroom is not the Holy Ghost. We are converted "to wait for his Son from heaven" (1 Thess. 1: 9), and not for the Holy Ghost whom (with reverence be it spoken) we possess already; John 14: 26; 15: 26; 16: 13. "While the Bridegroom tarried, they all slumbered and slept," v. 5 We know that the Lord has tarried for eighteen hundred years, and the whole church has been slumbering and sleeping.

116 What is it that arouses them? What is it that puts them in their proper position of waiting? Why, the midnight cry (v. 6): "At midnight there was a cry made, Behold the Bridegroom cometh" This, I trust, has in some little measure gone forth of late years, bringing the church back again to its real hope. All had forgotten it, and all awoke when the midnight cry was made. The real difference between the wise and foolish virgins was this, that one class had oil in their lamps - oil being a type of the grace of the Holy Spirit, the hidden grace - and the others had not. It is not here individual watchfulness, denoting a saint, which is set forth (for all together slept, and all together awoke); but it is the forgetfulness of the church, as a body, of its hope, and its consequent slothfulness.

9. With regard to the character or manner of the coming, we learn it from Acts 1: 10, And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." Now this is quite another thing from Christ's judging at the end of all things; for then (Rev. 20 11) will be the judgment of the great white throne, the heaven and the earth shall flee away from before His face, and no place shall be found for them. Whereas Christ is to come back as He went away. Further, this coming, as we learn from Acts 3: 19-22, is a time, not of the earth, and heaven fleeing away, but of restitution of all things: viz., "that the times of refreshing may come from the presence of the Lord; and he shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." The prophets do not speak of things in heaven, but of the happiness and blessing that is to be on the earth; they speak of "the earth being filled with the knowledge of the Lord as the waters cover the sea" (Isaiah 11: 9; Hab. 2: 14), and of the face of the covering being taken off all people, and of the day when death shall be swallowed up in victory (compare Isaiah 25: 7, 8; and 1 Cor. 15: 54). But for these things "he shall send Jesus," Acts 3: 20.

117 II. But it is time to turn to another part of this subject. If the church is taken away at the coming of the Lord Jesus, what bearing will this coming have upon the world at large (that is, upon Jews and Gentiles)? We have seen that towards the church, viz., believers, its aspect is nothing but blessing. It will be the end of their suffering state, and the beginning of their glorified one. But what will it be to the world? This brings me to a division of the subject.

1. There have been three great things, or systems, set under God in the world, which have all failed; viz., the Jews, the Gentiles, and the church of God (as to the testimony committed to it); and a short history of their failure, and of God's future intentions to them, is needful. When God pronounced "Lo-ammi" (not my people) on the Jews, He delivered power into the hands of the Gentiles, in the person of Nebuchadnezzar and his successors; and it has continued ever since. When the Jews or Gentiles (the fourth monarchy, or Roman empire, at that moment appearing in universal dominion) agreed in rejecting the Messiah, God brought in the church - a heavenly people - not to take to itself earthly dominion, but down here to be a witness to Christ, as set at the right hand of God. Now the scripture represents all these as failing - Jews, Gentiles, and Christendom as such.

2. With regard to the Jews (at present Lo-ammi, or not my people), it is necessary to see that their failure arose from their disobedience to a law which they had promised to observe, and which they consummated in the rejection of Messiah; but they will be restored to the land of Canaan, owing to the free mercy of God, on account of His promises to Abraham, notwithstanding their failure, for which they have been and will yet have to be punished. In Genesis 13: 15, we find the land of Canaan given to Abraham and to his seed for ever; and in Genesis 15: 13, 14, the prophetic announcement of the captivity of Egypt, and of the recovery thence, and the gift of the land is again made to his seed by an unconditional covenant of God. See also Genesis 17: 8. We know that the former part of this took place; that is, the children of Israel were delivered from Egypt, and brought to Mount Sinai, where the law was given. God's dealings with them up to that point had been simply in grace. Then it was (Exodus 19: 8) that they put themselves of their own will under the law. "All that the Lord hath spoken we will do." But they failed under this law, as the sin of the golden calf (Exodus 32) witnessed. This, however, did not touch the promises to Abraham. The intercession of Moses (v. 13) is grounded on these promises, and on the oath of God; and it was owing to these that they came into the land at all: so in all God's after dealings with them. Though He chastised them whilst in the land, owing to their broken engagements, and at length cast them out, yet the promises made to Abraham still remain certain to them. See Leviticus 26; Micah 7: 20.

118 3. There are two great principles connected with their final restoration, which seem to distinguish it from all previous dealings, however gracious, with them. First, they will be planted in the land, under the new covenant; Jer. 31: 31-40. Secondly, they will have the presence of the Messiah; Ezekiel 34: 23, 24; chap. 37: 21-28; chap. 43: 7; Jeremiah 33: 14, 26. When Messiah first came, they rejected Him; but even that, while it filled up the measure of their guilt, did not touch the promises given without condition. Many of those in Isaiah, that in 2 Samuel 7, and those in Amos 9: 11-15, remain still unaccomplished.

4. With regard to the Gentile power, it was not only to end in sin, but in open rebellion against God: but in this the professing Christian world was to have a large and leading share.* It had, as was before stated, its origin in Nebuchadnezzar; it was afterwards continued in the Persian, Grecian, and Roman monarchies. The latter was in existence at the time of Christ, and, instigated by the Jews, used the power originally given by God in putting to death His own Son; Acts 4: 25, 26, 27. This power will continue, until "the stone, cut out of the mountain without hands, shall break in pieces and consume these kingdoms" in their last form, viz., under the ten kings who give their power to the beast; Daniel 2: 40-44; Rev. 17: 11-14.

{*Much care is needful to distinguish between the civil and ecclesiastical form of the so-called Christian world. Both. will suffer under God's hand: the powers of the world, because they will deny God in the abstract, and give their kingdoms to the beast; and the so-called professing church, for its departure from the truth of God. But while Scripture distinguishes the two, they are in fact one and the same. The difficulty arises from this, that the church of God, instead of keeping its heavenly conversation or citizenship (Phil. 3: 20), has leagued itself with the powers of the world, so that they are become one and the same thing to all appearance. Let it be borne in mind, then that the powers of the world mentioned in this lecture are not heathen powers, but those bearing the name of Christ. A prayerful study of the middle portion of the book of Revelation, where the beast and the false prophet are treated of, must be resorted to by those who wish for clear news on this point of the subject, where they will see the issue of this combination.}

119 And here I must stop to remark upon a great error which prevails, viz., that the little stone was the setting up of Christ's kingdom at the day of Pentecost, and that it has been growing into a great mountain ever since; or, in other words, that the preaching of the gospel, in the present dispensation, is that which is to convert the world. Now, let it be observed that the stone does not begin to grow until it has broken in pieces the great image. After this, it becomes a great mountain and fills the whole earth. It is not a diffusive principle which insinuates itself into the system of the image, and changes its moral character and condition; but its operation is destructive of the whole system of the image, which becomes as the chaff of the summer threshing-floor, before the stone begins to grow into a mountain. The scripture does not speak of the universal prevalence of Christianity while the image subsists: it says that the stone must destroy the whole being of their empires by the destruction of the last, and then become itself the centre of a new system. The little stone is really typical of Christ coming to judgment, and His kingdom will be established after this, when, indeed, "the earth shall be full of the knowledge of the Lord, as the waters cover the sea," Isaiah 11: 9.

But again, in Revelation 16, we are told, that three unclean spirits are to go forth, as the spirits of devils, working miracles, "unto the kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty." Is this the gospel bringing the whole world under subjection to Christ? Whatever interpretation of this passage we may give as to details, it is manifestly the wide extended exercise of Satan's corrupting and malignant influence to gather together the powers of this world, in the last times, to conflict with, and consequent judgment by, Almighty God; Zeph. 3: 8, 9.

5. But what of the professing church? Scripture is not silent here. The end is failure and ruin, as everything has been that has ever been entrusted to man. First, there is a positive revelation in Matthew 13 of tares in the field, where the Son of man had sowed. This was not common heathenism, nor unconverted sinners, as men; but evil entering into the place where good was sown. The question was asked whether they were to be rooted up; and the answer was, No. It is not the work of the present dispensation to root out, but to sow. We may preach the gospel, but the evil must go on where the good seed was sown, till the harvest of judgment. But, secondly, the days of the Son of man (Luke 17) are likened to the days of Noah and Lot. "Even thus," is the portentous conclusion, "shall it be when the Son of man is revealed."

120 Again, so far from blessed days coming, Scripture reveals that "in the last days perilous times shall come." 2 Tim. 3: 1. And then follows, almost word for word, the same character of the professing church, as is given of the heathen, as under the sentence of a reprobate mind. (Compare 2 Tim. 3 2-5, with Rom. 1: 28-32.) Yes! the revealed end of the professing church is that of iniquity, like the heathen; at the same time a form of godliness, something, it may be, very beautiful to attract the eye, but rottenness and dead men's bones within. Again, the mark of the close of the church is revealed in 1 John 2: 18 "Little children, it is the last time; and as ye have heard that antichrist shall come, even now are there many Antichrists, whereby we know that it is the last time." This was the characteristic of the last time - not incoming and outflowing blessings, but Antichrists who sprang from the church, precursors of the Antichrist (whom Christ is to destroy), and not of general blessing before the judgment.

Again, in 2 Thessalonians 2, we have evil traced through its course from the apostle's time to Christ's appearing, leaving no room for intervening universal blessing. "The mystery of iniquity doth already work [says Paul]: only he who now letteth will let, until he be taken out of the way, and then shall that Wicked [one] be revealed, whom the Lord shall consume," etc. It had begun in the apostle's time, and would go on until Christ came.

But in Jude, the declension and falling away is still more palpable: he gave all diligence [v. 3] to write unto them of the common salvation, that is, it was his wish to have enlarged on this common blessing, but he was hindered, and was obliged to exhort them to contend earnestly for the faith once delivered to the saints. So far from there being an extension of good, he found the time already come to contend against evil; evil men having crept in unawares, ungodly men, turning the grace of our God into lasciviousness, denying the only Lord God, and our Lord Jesus Christ." That is, they specially denied the lordship of Christ - first, morally, and then in open rebellion. Here is the character of Antichrist: he denies the Father and the Son, he denies that Jesus is the Christ (1 John 2: 22), and he denies Jesus Christ come in the flesh; 1 John 4: 3; 2 John 7. But did Jude contemplate a bettering of such a state? No. His words are, "Enoch prophesied of these saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all," etc. (v. 14, 15). These very men that had crept in, forced him to say, These are the men that have been already prophesied about. He refers them, in verse 11, into three classes, a kind of triple character of the apostasy, shewing also the progress which the evil in man's nature makes. Firstly, Cain: natural evil, hatred. Secondly, Balaam: ecclesiastical corruption, preaching for reward. Thirdly, Core: independence against God, standing up against His supremacy, denying Christ in His Lordship and Priesthood.* And in this open rebellion, or gainsaying, they perish.

{*The sin of Korah was his denying the order of priesthood appointed by God. God's order is now different; for all His children are priests (see 1 Peter 2: 5), and all have "boldness to enter into the holiest by the blood of Jesus." See Hebrews 10: 19.}

121 6. The judgment being thus shewn, the inquiry may be made, How, and through what agency, is the earth, and especially the land of the Jews, hereafter* to be blessed, according to what has been previously insisted upon? The reply is, that the judgment is not absolute and universal; and though it will fall very heavily upon Jerusalem (Zech. 13: 8, 9), and indeed upon all the nations (Isaiah 66: 16; Jer. 25: 31), yet "a remnant shall return," Isaiah 1: 9, chap. 10: 21, 22; chap. 66: 18, 19. The Jewish remnant who escape the great trouble of the latter day (Jer. 30: 7), will be the seed or nucleus of the future nation and their city, Jerusalem, the metropolis of the world. "The word that Isaiah the son of Amos saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord's house . . . shall be exalted above the hills, and all nations shall flow unto it; . . . for out of Zion shall go forth the law, and the word of the Lord from Jerusalem," Isaiah 2: 1, 2 When "her light is come, and the glory of the Lord is risen upon her," "Gentiles shall come to her light, and kings to the brightness of her rising," Isaiah 60: 1-3. Or, as it is expressed in another passage, "Israel shall blossom and bud, and fill the face of the world with fruit," Isaiah 27: 6. After the judgment (greater or less in extent, according to greater or less light, Luke 12: 47, 48) on the living, we have abundant testimony from Scripture of the Gentiles being brought under the gracious yet truthful sway of the Lord Jesus, the centre of His actings being Jerusalem. (See, among other passages, Zeph. 3: 8, 9; Psalm 71; Zech. 8: 20-23; Rom. 11.)

{*In the blessing of the earth, it is not meant to include those whose final doom has been previously sealed.}

122 7. This is not the same as the blessing of the church. It is in the heavenly places that we are blessed, having anticipated the day when Israel "shall look on him whom they have pierced," Zech. 12: 10. We have our portion even now in "heavenly places" (Eph. 1: 3); much more, then, at the time when He is manifested. Nor need we be downcast by the evil around. Having oil in our lamps - the grace of the Spirit in our hearts - let the night be as dark as it may, the believer will be able to say, "Even so come, Lord Jesus." Having redemption through the precious blood, and being quickened by the Spirit, let our affections be so sanctified as to desire nothing else. Let us separate ourselves from everything that He will judge at His coming, and so shall we not be ashamed.

Studies on the Book of Daniel

J. N. Darby.

{It is suggested that before reading these Studies in Daniel the paper "Enquiry as to the Antichrist of Prophecy," appearing later in this volume, should be read. Ed.

<05023E> 123

Preface

The meditations herewith offered to Christians pretend in no way to give a complete explanation of the book of Daniel. The following is the account of them. They were delivered before a small company, whose minds had been already occupied about prophecy, and who had desired to have some help as to this book. The author imparted to them, in a course of lectures, the light which he possessed. Notes were taken at the time, and, the manuscript having fallen into the hands of a third person, he (supposing that the notes would be valuable to others) began to print them. The author offered no hindrance, except the doubt whether they were worth the trouble, and in yielding he did what was needful for the publication, though at some distance from the place where it was undertaken. It will be seen, that a certain basis of interpretation is supposed as being already recognised in the mind of the reader. In the study of the prophecies especially we must expect to go through a certain exercise of mind. But if it is not worth while to take thus much pains, neither is it to read these lectures nor the book they treat of.

The author's confidence is in God, who, if He approve this feeble effort to help the weak ones, will extend His all-powerful aid in giving them understanding, for wisdom comes from God. It is to Him and to His grace, dear reader, that the author recommends you, asking your prayers for him, in case you get the least profit from this little book.

<05024E> LECTURE 1

Daniel 1 and 2

The book of Daniel has reference to the time during which Israel, the people of God, are under subjection to the Gentiles. At its opening we discover an accomplishment of the threat made to Hezekiah; Isaiah 39: 6, 7. The throne of God has been taken from Jerusalem; the power and the kingdom have been transferred to the Gentiles; and Israel, as to its actual state (being no longer, by the judgment of God, His people) is kept in captivity. But God does not abandon them: only He administers His blessings according to their actual necessity. The things most needful for them to know, under their existing trials, were the history of this dominion of the Gentiles, to which they were subjected, and also the effect of these changes upon the promises which belonged to them. And as the glory of God was to be considered in this great transference of power, it was important to know how the Gentiles would use it, or what their conduct would be, whether towards God or themselves (the Jews), under this responsibility conferred on them.

124 The book, then, embraces two principal subjects: Firstly, the character and conduct of the four monarchies, which occupy the period called "the times of the Gentiles" (Luke 21: 24), namely, from the time that God had retired from Jerusalem (His throne being no longer there), and had transferred imperial power over the world to the Gentiles, until the time of the re-establishment of His throne.

And, secondly, the relationship of these nations with Israel His people, during the period in which the supremacy that had been confided to them was in exercise. And all this is of practical importance. For the Christian is informed of the result of the politics of this world, and, being "warned of things not seen as yet," he separates himself, whether in heart or in action, from all that of which the result will be so sad. Besides, an acquaintance beforehand with all that is to take place keeps him tranquil and composed. There is no need that he should give his heart to the world which surrounds him, for he knows by the written revelation of God both its course and its end. But further, such prophetic intimation is precious to us, not alone because it refers to Christ, and to the people beloved of God, but also because, in every communication which God makes to us, there is a sensible joy in the very fact that He speaks to us. Are not our souls happy in communion with Him? Now this is the case in the prophecies, as in every other part of the word; we feel our nearness to Him and His goodness to us. Thus our faith in Him is strengthened, and the sanctification of our souls increased and established.

125 This book accordingly is divided into two parts, sufficiently distinct, according to the two great subjects which it contains: six chapters occupy the first, and six others the second part. The first six contain, not the communications made to Daniel, except to interpret them, but the dreams of Nebuchadnezzar, or the things which befell the heads of the empire. We have the great general principles of the Gentile monarchies given to us, or their public history in the world announced to their rulers or manifested in their conduct. The last six chapters are communications made to the prophet himself, and reveal not only the history of these empires, but what they are in the eyes of God; they also furnish details of their (the Gentiles') relationship with the Jews, and of the worship still maintained by the Jewish people. This last was important to Daniel, who, as a prophet, had the people and glory of God at heart, as well as the general history of these empires.

It is instructive to mark the character of the man who became the depositary of the intentions of God in this time of distress and captivity of His people. First, he refuses to defile his soul in partaking of the delicate food of this world. God, who prepares and orders everything for the well-being of those who walk faithfully, in whatever circumstances they are placed, disposed the heart of the chief of the eunuchs in favour of Daniel and his three companions: this eunuch, under whose charge they were, conceived a great regard for them. Moreover, God answers the prayers of Daniel, who "became fairer and fatter in flesh," than any of those who had given themselves over to the ways and nourishment of this world. In a word, Daniel is faithful in all that constitutes a complete separation from the world, according to the Jewish rites, in refusing to eat of meats from the table of a pagan monarch; and this conduct of faith, which was in appearance blamable, meets the approval of God. The personal behaviour of Daniel is the basis of and introduction to the revelation of the whole book. It is the same with us. Separation from the world - a decided refusal to have our portion in that which it furnishes - puts us into a position to receive those communications from God, which, whilst their fulness is contained in the written word, we never receive but through the direct teaching of God (that is, for it to be the teaching of faith), whatever be the instrument which God may make use of to impart such communications to us.

<05025E> 126 God soon finds an occasion in which Daniel is to serve Him as a witness, after having, through His grace, disposed him for the undertaking. He often acts by ways which leave the world completely at fault. He permits Nebuchadnezzar's memory to fail him, in order to force him into dependence upon the prophet whom God had chosen to shew forth His divine wisdom.

Notwithstanding, at the actual moment, Daniel knew no more than others how to resolve the difficulty. God made him feel his dependence; but he had faith, and faith and dependence are identified. At the instance of Daniel, he and his companions seek the God of heaven in prayer;* God answers them, making use of all the difficulties of the case to identify Himself with the poor remnant of His people.

{*It is under this character of "God of heaven" that Daniel knew Him. He will be found afterwards God of the earth in fact, as He is always in right.}

Hereupon Daniel's first act is, not to hasten to the king to inform him of the discovery of the secret, and to rejoice in the deliverance, but he turns with thanksgiving to the God who had heard him. He attributes to Him all that could give comfort to the remnant during the supremacy of these ungodly and rebellious Gentile powers (chap. 2: 21).

Daniel, when introduced into the presence of the king, is not elated; he conceals himself, so to speak, behind the glory of God. It is when we understand how to humble ourselves thoroughly, that we are truly exalted. If Daniel disappears, God Himself is manifested in him. Oh that we might have wisdom and spiritual power to hide ourselves thus behind Jesus, in order that He might be put into the foreground! Every such act is a great and precious triumph.

As to the interpretation of the dream, a few words will suffice, as the light upon this is almost universal. All acknowledge the dream to speak of the four great monarchies, viz., the Babylonian, Persian, Greek, and Roman. In verses 37, 38 dominion is given to Nebuchadnezzar by the God of heaven - a universal dominion - absolute in its character over the earth, though not over the seas. There is no information given how far this dominion has been realised, but the gift was bestowed; and it is the first monarchy which, it appears, possessed this power in the most pure and absolute way. It was in the person of its chief "the head of gold." The fourth was to break everything in pieces by its power; but at the end it was to be divided, and in this condition it was to be both strong and weak; a result of the union of the empire and of the original principle of its existence with heterogeneous elements (that is, in my judgment, of barbarians with that which was, properly speaking, Roman).

127 At the end, the God of heaven, will establish the kingdom of Christ, who will put aside all these monarchies by an act of judgment. We must bear in mind that the kingdom of Christ in this place is His kingdom established in power in the world, and not the blessed influence of the gospel of His grace. The first act of the little stone, before it grows and becomes a great mountain which fills the whole earth, is to fall upon the statue, so that it becomes as the chaff of the summer threshing floor. The stone does not become a mount in until after that. In other words, when Christ shall have executed a judgment which shall break in pieces and destroy the power of the Gentiles, then His kingdom (an earthly kingdom, and one still of judgment) shall fill the earth.

In chapter 2 the moral history of these monarchies is not touched upon nor their conduct signalised. These will have their place in the four following chapters. I shall only here point out the marks which are given to us as characterising them, as we shall return to them in another lecture.

The first is idolatry, or the civil power endeavouring to make the people submit to a law of unity in worship, the object being a statue set up by the civil power. The second is that the heads of the empire become beasts. That is, they lose the consciousness of being set in relationship with God; and, instead of being in dependence upon Him according to the light given from above, which is the only and true glory of man, they, having lost this light, descend to the rank of beasts. The third is impiety, seen in the conduct of the imperial power towards the Jews, and the God of the Jews, whose name, and all that had reference to His worship, it dishonours. The fourth is self-exaltation. The head of the empire makes himself God, and forbids prayer to be addressed to any other than himself.

In all these events the history ends by the exaltation of the true God. In the first, the Gentile acknowledges the God of those who had preferred the fiery furnace to idolatry. In the second, it is the Gentiles themselves who confess the God of heaven, who humbled them when they walked in pride - a pride of which Babylon was the centre. In the third, it is judgment executed against the "wicked king." In the fourth, it is not alone the God of heaven who is proclaimed, but His power is established with authority, and His kingdom is acknowledged as that which shall endure for ever.

<05026E> 128 LECTURE 2

Daniel 3-6

You will remember that chapter 2 gave a general history of the period taken up by the whole of Daniel. This was revealed in a dream which Daniel recalled to Nebuchadnezzar, and of which he gave the interpretation. It is the history of the times of the Gentiles. The four monarchies are brought before us, and their final dispersion, by the judgment which the little stone (the kingdom of Christ - Christ Himself) will execute against the whole power of the Gentiles.

I would press again upon your attention that, after having destroyed the image, and not until then, the little stone became a great mountain, which filled the whole earth. We stated that the four following chapters (that is, to the end of chapter 6) gave the character and conduct of these empires; and that, instead of existing in dependence upon God, they are found in rebellion against Him, persecute His people, and exalt themselves against Him. The consequence is judgment.

In chapter 3 we observe the first and principal sin, namely, idolatry, as marking Gentile power, or the power which reigns during the times of the Gentiles. In the succeeding chapter, we observe that these empires, instead of being subject to God, become beasts, that is, they lose their proper under, standing, and act as beasts - as wild beasts, who cease to be in subjection (all men, in their true place, acknowledging their subjection to God), and who lose their understanding. In chapter 5 there is open impiety; and in chapter 6 the head of the empire exalts himself as God. Then follow details and circumstances of these empires, and their special relationship with the people of God.

The principles are given us in the first six chapters, and the details in the remaining six. The first thing which the civil power sets up is idolatry, with the object of establishing a religious unity, but always in separating the people from the true God, and in putting something in His place. This circumstance serves as an occasion for trying the faithfulness of God's people and the manner of it. Nebuchadnezzar commands the people, yea, even all the nations (for there were many under his dominion) to worship a statue. This is idolatry. (Consult Dan. 3: 4-7 for the words of the proclamation.) This is not an unusual way with Satan; he excites in the civil power the desire of unity; and there is no more powerful motive for the mass than the influence of religion.* Satan impels the civil powers to establish unity, in order that everything under their authority should be well ordered and regulated. It was thus with Nebuchadnezzar: he sets up this image in the province of Babylon, and demands the assent of all the governors to its reception and worship.

{*I am not speaking of the truth which allies the conscience to God Himself, and therefore gives Him His proper supremacy.}

129 I repeat, that such a religious act is a powerful means of influencing the mass, and of holding them in submission, united in one community, and bound to the civil power, which is the centre of such religion, or at all events supports it, and is identified with it. But whenever this is the case, there must be persecution - it may be more or less violent - but persecution there will be. We see it in the present case. Nebuchadnezzar's alternative is, "Whoso falleth not down and worshippeth, shall be cast into the midst of a burning fiery furnace."

But there is yet another important consequence as characteristic of Gentile power; I mean impiety. Impiety not only refuses to respect the conscience, but, what is worse, disallows the rights of God. Respect for the conscience is necessary enough, but the rights of God are infinitely more so. Observe the words of the king: "Who is that God that shall deliver you out of my hand?" (v. 15). This is impiety - that principle of blasphemy which characterises the beast under all times and circumstances. His thought is of the power which he (the beast) possesses and holds. May we remember that it is God who has given it, and who overrules it! (Compare Hab. 1: 11, 15-17.) Impiety, in forgetting the source of power, would arrogate to itself all its rights in spite of God Himself. Now, if unity be maintained, when God's own rights are set aside, it immediately becomes idolatry; for we fall into the hands of the enemy when we are at a distance from the true God. And when the civil power endeavours to establish this unity, it puts aside not only the rights of conscience, but the rights of God Himself. This applies in an especial manner to the word of God.

130 It is not only that man has a right to the word of God, as between him and his neighbour, but there is a more sacred right which is interfered with, if we deprive him of it: it is that God has the right to address what He will to the souls of men, and, having addressed the word to them, those who would deprive men of it, derogate from the rights and despise the authority of God, who has seen good to send it to them. Suppose that I have servants, dependents, to whom I send orders, evidently, if any one hinder the servants from receiving these orders, he interferes, not only with their rights, but with mine; and this is the great question: God no doubt will make inquisition for all this. It is bad enough to violate the conscience of another man to satisfy one's own wickedness; but here Nebuchadnezzar entirely set aside the prerogative of the true God. And this is the principle of blasphemy which attaches to the Gentiles from the beginning. This was the first act of the head of gold; and such is the commencement of the power of the Gentiles as presented to us in this chapter.

On the other hand we have a touching picture in Shadrach, Meshach, and Abed-nego. They are not at all in alarm or disquietude. "We are not careful to answer thee in this matter" (v. 16) is their answer to the king. Does this confidence issue in their escape from the threatened penalty? By no means; they do not escape. God allows them to be put to the proof; He does not manifest Himself beforehand, but permits Nebuchadnezzar to fulfil his threats. They are cast into the furnace of fire, as Daniel was afterwards into the den of lions. Whilst they would not obey the will of Nebuchadnezzar in violating their conscience, they offered no resistance to the persecution, but, as to their bodies, they submit entirely to his commands; and what is the consequence? They are loosed by the fire, and nothing is burnt but the chains with which the world had bound them; moreover, they have the Son of God as their companion in the furnace. The consequence of this interference of God in behalf of His poor servants was that a confession was forced from the civil power that their God was a God who delivered His people, and who condescended to attach His name to theirs. "Blessed," said the king, "be the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him." This is the position of a believer; he yields up his body to death, in order to serve none other than the true God. And more than this, dear friends, these men quit the furnace as witnesses to the power of God - their God - in the sight of all the world. It will be the same with the faithful Jews at the end; they will be in a furnace of fire, but, at the same time, God will manifest Himself as their God. Christians have a higher hope: even if we are left to suffer death, our hope is the hope of the glory of Him who has saved us, which we shall enjoy with Him in the place where He is. But as to the Jews, they will be delivered from death by the power of God, and the true God will be acknowledged as their God.

<05027E> 131 Daniel 4. The dream of the king concerning that great tree which overshadowed all the earth is related in this chapter. These are his words, "Thus were the visions of mine head in my bed: I saw, and behold, a tree in the midst of the earth, and the height thereof was great," (v. 10). A great tree is always the symbol of a man of vast power on the earth: one tree in this instance sufficed, because, in fact, Nebuchadnezzar ruled over all the civilized or prophetic earth. There was, as it were, only one tree: "The beasts of the field had shelter under it, and the fowls of the heaven dwelt in the boughs thereof."

But what becomes of this delegated power? It is used as an occasion of self-exaltation. God had confided this power to Nebuchadnezzar; He had blessed the king beyond measure in temporal things. As a consequence pride takes possession of him, and that in spite of the warning given in the interpretation of the dream, and the express prediction of what was to come; for the heart gets blinded by the things which it sees. Here then we have no longer unity in religious externals, and a deliverance by the hand of God, but another character of Gentile power. It is this - that if God, in His providence, elevate man, as a consequence man elevates himself. All is then lost. The case is this: the throne of God had been taken from the Jews, and God puts the Gentiles into the place of power in the person of Nebuchadnezzar; but man being guilty, and thus unable to observe any law, power cannot be committed to him without his lifting himself up against God who gave it. "Is not this great Babylon which I have built?" He makes himself the centre instead of God. He becomes a beast and loses his reason entirely. A beast may be powerful, large, stronger than man, shew much sagacity in his ways, but its look is downward; there is no exercise of conscience, and, as a consequence, no real relationship to God.

132 The only ennobling principle in man is submission - that is, submission to God; it supposes a capacity to understand the will of God. Man bows to this will, and does homage to God, as to One who is superior to himself. From the moment that he says "I have built," he loses his moral relationship to God. All true elevation is lost, and he becomes in this like one of the brute creation; for, I repeat it, a capacity to maintain a relationship with God is man's true superiority; but in this God must be God, and man must be in submission. Whenever this connection is lost, we descend to objects below ourselves, to which our affections attach themselves. Nebuchadnezzar became the companion of beasts - he had lost his proper understanding. The effect of all this is given at the close of the chapter; for when he finds himself out, he uses such language as is ever heard in such a case. "At the same time, my reason returned unto me," etc. (v. 36, 37). Behold the effect of God's judgments upon Gentile power. It is now no longer His interposition in behalf of a poor remnant of His people, as in the case of Shadrach, etc., but He brings down the pride of earthly power. Man exalts himself against God, but exactly where his greatest strength is put forth, the Lord is above him; Ex. 18: 11. The great principle then of chapter 4 is the evil conduct of Gentile power. It exalts itself against God, becomes brutish in its understanding, and is judged.* Seven times pass over it, and at last it confesses God. In other words, the sovereign power of the Gentiles is deprived of all real understanding during the entire period of its imperial existence, after which it confesses God.

{*Compare Habakkuk, whose prophecy is a kind of commentary on these two chapters.}

<05028E> Daniel 5. In this chapter we have further detail. King Belshazzar makes a feast, and commands "to bring the golden and silver vessels, which his father had taken out of the temple at Jerusalem, that the king and his princes, his wives and his concubines, might drink therein" (v. 2). Here is a fresh aspect of Gentile failure. It is a thorough impiety, and provokes the immediate destruction of the Babylonian power. This third form of impiety is still in connection with the Jews; for God, in relation to them, is always the God of the earth who is seen exercising a government below. It is not a question of the heavenly hopes of the church. God has delivered the Jews as captives into Gentile hands; He has delivered His altar, His sanctuary (Lam. 2: 7), all the exterior signs of His presence and glory, into the hands of the Gentiles.

133 The head of the Gentiles vaunts himself, and, because God has thus delivered up the Jews, he glorifies his false gods, exalts them, and dishonours God. It will be the same with the king of Babylon at the end - open blasphemy. It will not be the principle of idolatry only, neither will it be alone that pride of heart which says "I have built." These things will assuredly characterise him, for he is man; but it will be an immediate outrageous act which will dishonour the true God - that God who delivers His people into the hands of the wicked for their chastisement. It will be an act against the God of the Jews. The instant he does this, "there came forth fingers of a man's hand and wrote over against the candlestick upon the plaister of the wall" these words, "Mene, Mene, Tekel, Upharsin": the king seeing the part of the hand which wrote, and his countenance being changed . . . then Daniel answered and said before the king . . . O thou king, the most High God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour . . . And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; but hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee," etc. Judgment falls on Belshazzar, and his kingdom is destroyed. Verse 30: "In that night was Belshazzar the king of the Chaldeans slain, and Darius the Median took the kingdom."

<05029E> 133 Daniel 6. In this chapter we find the fourth principle of evil which existed among the Gentiles, and which completes the whole. It is not only an impiety which dishonours God, but it is man who exalts himself; he puts himself in the place of God Himself. The satraps go to the king and say (v. 6, 7) "King Darius, live for ever. All the presidents of the kingdom, the governors, and the princes, etc., have consulted together, to establish a royal statute, and to make a firm decree, that whosoever," etc.

134 It is proposed, in short, that no one should be confessed as God, and no request made to any but to Darius himself. It will be thus with the wicked one, "who opposeth and exalteth himself against all that is called God or is worshipped; so that he, as God, sitteth in the temple of God, shewing himself that he is God," 2 Thess. 2: 4. Again, it is said of him, Daniel 11: 36, 37, "The king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done. Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all."

It is then that he is destroyed. This is the utmost limit of wickedness, an exalting of himself against God, a desire to supplant Him on the earth. Notwithstanding, in every case, where the faithful have been put to the proof (whether by Nebuchadnezzar or Darius) the result has been the humiliation of the power of the Gentiles, which, having beforetime opposed, now confesses God.

It is thus with Darius, "I make a decree, that in every dominion of my kingdom, men tremble and fear before the God of Daniel; for he is the living God, and stedfast for ever; and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end" (v. 26). There is a difference of expression to be noticed here. The confession of Nebuchadnezzar is to this effect, that the God of heaven is the God of the Jews; that is, of Shadrach, etc., and that no god can deliver like Him. Here also we have the God of Daniel, and, therefore, of the Jews; but He is also "the living God, and stedfast for ever; and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end": all of which will be ushered in at the revelation of Jesus Christ, and the establishment of His kingdom, which will have no end.

Again, Darius says "he delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions." It is the deliverance of the Jews, that is, of a remnant, which is the public manifestation on the earth, and which gives occasion to the confession of the Gentiles, that God is the true God. They will say, as Jethro said to Moses, "Now I know that the Lord is greater than all gods," Ex. 18: 11.

135 The true God is, then, acknowledged by the judgments which He executes on those who exalt themselves against Him, and by the deliverance of His people the Jews. The first of these judgments, for it is one, is that the chief of the Gentiles loses all understanding as to the ways of God; and the second is the entire destruction of this king of Babylon, on the very night in which he dishonours God. This Gentile history is sad, though glorious in its result by the manifestation of God for His people. In chapter 3 we see idolatry - the establishment of unity in idolatry by the arm of the civil power, which is mistress to all appearance, whilst really it is the slave of Satan. Chapter 4 is the history of man's exaltation of himself. Chapter 5 is open impiety against the Eternal; and finally, chapter 6 is the head of the Gentiles putting himself in the place of God.

In all these cases we find the people of God entirely submissive to the temporal power of these kings; for their power came from God. This is the principle of a Christian; he submits. The use which these established powers make of the authority which God has given them does not alter the source of the power. Jesus acknowledged that the power of Pontius Pilate, by which that governor condemned Him, came from God: when His hour was come, He submitted Himself to that which the authority, ordained of God, commanded. It is evident, from the use which the Gentiles make of their power in turning it against God, that they are under the direction of Satan; while holding their power from the one, they make use of it for the other.

What course does the child of God pursue? He does not maintain himself by leaning upon the civil power; he acts according to his conscience, and seeks only the will of God; at the same time he submits, and in so doing yields up his body; for his conscience is submissive to no one but the Lord: he cannot serve two masters. Shadrach and his friends undergo their punishment, but they refuse to do what the king, in the exercise of his power, wishes them to do. They do not seek to turn away the king from his plans; they are threatened and punished by Nebuchadnezzar, but they are faithful to their God, and He delivers them. They leave their case with Him. "He will deliver us out of thine hand, O king; but if not, be it known unto thee, O king, that we will not serve thy gods," chap. 3: 17, 18. There is yet another remark; it is, that even when man is unfaithful (as were the Jews), God never loses his rights. He may confer power on the Gentiles for a time, but He never loses His rights, and, as a consequence, He never abandons His people; as He said unto Pharaoh, "Let my people go." The people of Israel were a subject of controversy between Pharaoh and God. Christians have other hopes, but the principle is always true. Daniel, who had faith, spoke as faith always does; for it sees as God sees. It is true that God had said, "It is no longer my people"; but Daniel speaks always of Israel as the people of God, because faith confesses all the rights of God. If a Jew had faith in the heart, God recognised him in spite of his circumstances; and this is very precious.

136 It is impossible, in spite of all Satan can do in the church of God, that he could put us into a position where God cannot recognise faith: otherwise God would lose His rights. In the ensuing lecture it will be needful to enter into details. An acquaintance with the leading features of Gentile power, from Nebuchadnezzar to the end, is of the utmost importance for understanding the things of God. For although we, as Christians, have another hope, even a heavenly one, yet we are in the times of the Gentiles; and the nearer we approach the end, the more Israel will come into prominence, and it is easy to see, by their present condition, that events are leading rapidly to a termination; and the more Israel becomes important, the more it behoves us to understand the thoughts of God concerning that people.

We have seen now in its general traits the history of the Gentile power from Nebuchadnezzar (that is from the ruin of Jerusalem) till the time the Lord shall come and destroy the impious and apostate power; for what we have read shews us the establishment of the kingdom of God on the ruins of the folly and impiety of man. In the next lecture, dear friends, we shall have nothing more of the dreams of Nebuchadnezzar, etc., but we shall be occupied with the revelations made to Daniel himself. It is he who represented the faithful remnant of the Jews, and it is he who interprets that which others received and to whom are confided the details of those things which relate to the people of God.

137 There is yet another remark to make before concluding this preface: it is, that these communications from God should have the effect of separating us entirely from this world, by making us understand that, as to this world, God sees none else, so to speak, than Jews or these apostate Gentiles. I am not speaking of Christians (He sees them after another manner), but of external power. When it is a question of Christians, then the circumstances are beyond this world. Jesus Christ says, "Ye are not of the world, even as I am not of the world." It should be thus in the purposes of daily Christian activity into which the energy of love leads us. As to those within, we train each other, not for Jewish hopes, but for the place which Jesus occupies, and for those mansions in His Father's house which He went to prepare for us. As for our hope, the end which we propose to ourselves, until God shall execute His judgments, it is not a hope that the world can be improved; for we see from the word that, until this judgment falls, the course of the world runs on in impiety and exaltation of man, which very wickedness brings down the judgment of God.

Such is the world in which we live, according to God's description of it; but He has revealed to us also the things of heaven. He has revealed to us Him whom the world rejected, and who is gone into heaven, so that we have an object and motives which ought to govern us entirely and direct our walk; in order that, by these motives presented to the heart, and with which the new man occupies himself, we should live and walk by the Spirit in a world to ourselves - "the world to come, whereof we speak": whilst, on the other hand, by the warnings which God has given us here, by the details with which He has furnished us, He would detach us, and that with an enlightened mind, from the world in which we sojourn as pilgrims and strangers. It is sad with what ease the world attaches itself to our hearts. I do not say that our hearts attach themselves to the world now, although that may follow soon as a consequence, but that the world attaches itself to our hearts.

Dear friends, if a man is covetous, this is the world. If a man is over diligent in affairs, he is occupied with the world, he lives in it, so to speak. It is extremely difficult for us to keep clear of the general principles of the world. It varies in its forms: in one, it is avarice; in another, it is a good position in society; in another, it is an active mind, which engages itself in politics. But this world below, dear friends, is not our world; we have another, of which Christ will be the chief, the centre, and the joy - "the world to come, whereof we speak," says the apostle. And may God grant that in all the details of life, in our everyday circumstances, this separation may be realised and manifested, and that we may be able to say, "Our life is hid with Christ in God." The treasure, the life, and the joy of all those souls who have understood what happiness it is to be with Him, is there where He is.

<05030E> 138 LECTURE 3

Daniel 7

In this second part of the book we have no longer the interpretation of dreams made to Nebuchadnezzar, etc., but the communications made to Daniel himself. You remember also, that the subject of which the book of Daniel treats is the Jews. God's ancient people were in captivity, and had been replaced, as to the throne of the world (at least as to the rights of this throne), by the Gentiles. God had had until lately His throne at Jerusalem. He was now no longer there, as He had once been literally there. Before the captivity God had placed His glory in the temple. He exercised the functions of government, punishing the wicked at times by instant judgments. He was in immediate relationship with the people. It was a pure theocracy, though connected with the monarchy of the house of David at the close; but all that was entirely gone. The Jews, instead of conducting themselves as those under the government of God ought to do, had become thoroughly unfaithful; they had made their children pass through the fire to Moloch, and had worshipped idols. The consequence of such conduct was, that God could no longer identify Himself with the nation. He rejected them, took away His throne from Jerusalem, and confided the dominion and empire of the world to the Gentiles. (See chap. 2: 38.) Upon this Nebuchadnezzar takes Jerusalem, and the times of the Gentiles begin.

There are two aspects to this part of the subject: on one side, the responsibility of the Gentiles, and on the other, the circumstances of the Jews in those times, and in particular of the faithful remnant - the special object of God's care. We have already seen the general characters of the Gentile kings.

139 But now we come to more intimate details of these beasts in their relationship with the Jewish people, and with the remnant who had their expectation from God. These beasts, as we have seen, had lost their knowledge of God, and had persecuted His people; and thus, in order to bring out more perfectly the circumstances of the Jews, we are given a more minute history of some of these beasts, together with some account of the remnant under their power, and also many circumstances, as we shall presently see, which will have their accomplishment in the holy people.

We must note a feature in this book, as also in the prophetic part of the Apocalypse, that there is nothing addressed to the people of God. In the other prophets, for instance Isaiah and Jeremiah, there are many particulars concerning these same things, but the prophet always addressed the people of God, because they were still acknowledged. But when this is no longer the case, God may give to a prophet, to Daniel, to a remnant, revelations having reference to the people; but the prophet no longer addresses himself to the people. Thus Daniel is full of joy at these communications, but he does not say a word of them to the Jews directly. God was with the remnant, even Daniel.* He had nothing more to do with His people in the government of the world, but He had a remnant, and He communicated to the faithful whom He had chosen His intention concerning this remnant, and the events which were to take place. It is thus in the Apocalypse in its prophetic part. Certain things are told to John: it is not John speaking to Christians.

{*Daniel is, in many ways, a type of Christ, as having the Spirit of Christ in his sympathies with the remnant, and as being their representative before God.}

Such prophecies are a kind of depot of certain truths, which is for the blessing of the church at all times, and for the Jews whenever they believe. As to the people of God not being acknowledged, I believe this ought to have its weight in studying the Apocalypse, and you will do well to consider it. We are now going to enter into the second part of the book, wherein the conduct of the beasts and of the different powers of the Gentiles is given in detail; as well as the circumstances of the saints during their (the Gentile) dominion, and the judgment of God which comes down at the end.

140 Daniel 7 is an introduction, and contains three visions. There is the first general fact that there would be these four beasts, but the fourth was of the most importance; for although the others had been wicked enough, whether in acting against God or His people, it was under the fourth that the open revolt was to take place, whether of Jews or of Christianity, against God - a revolt which should result in the entire destruction of the beast, because of its lifting itself up against the authority and glory of God.

The first vision gives the description, however, only of the three earlier beasts, whose dominion was successively taken away from them, but whose lives were prolonged; that is, they were not entirely destroyed. The second vision (v. 7) is the circumstantial history of the fourth beast previously mentioned. The third vision (v. 13) is the opposition of all this, viz., the dominion given to the Son of man. The explanation follows.

First vision. "Daniel spake and said, I saw in my vision by night, and, behold, the four winds of heaven strove upon the great sea" (v. 2). The great sea, in prophetic language, constantly signifies masses of people; thus Babylon (Rev. 17: 1, 15; Jer. 51) is described as dwelling (v. 13) "upon many waters"; that is, people not yet at the time of the vision formed into kingdoms, empires, and as such acknowledged by God as prophetic objects. These last are rather called the earth.

"And four great beasts came up from the sea, diverse one from another" (v. 3). You will find the distinction between the sea and the earth in Revelation 13, where the first beast comes out of the sea, whereas the second comes from the earth, because the first beast was the empire which arose amidst the confusion of nations, whilst the second beast appears when the first was already upon the earth and his empire established.

"The first was like a lion, and had eagle's wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man's heart was given to it" (v. 4). This was the Babylonish monarchy, the first, which carried everything before it. Pharaoh desired to do so, but his fate was sealed at Carchemish near the Euphrates; Jer. 46. This lion with wings was Nebuchadnezzar; his empire had lasted only seventy years. Darius the Mede took the kingdom, and Babylon remained a great city after its dominion was taken away. There was a subsequent judgment upon it, for it was besieged and taken a second time, and then it stood upon its feet as a man, submissive, and no more ravaging the nations; it became a province, and was no longer mistress of the world.

141 Second beast. "And behold, another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it, between the teeth of it: and they said thus unto it, Arise, devour much flesh" (v. 5). This is the Persian empire. I will not discuss this, because all who have studied the prophecies are agreed about it.

Third beast. "After this, I beheld, and lo, another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it" (v. 6). This is without doubt the empire of Alexander. The beast is described, more under the features which it took after the death of that prince, when his empire was divided into four parts, than under those which it had when united under his power. This is important, because in fact two of the parts into which it was divided have had much more to do with the Jews, than the empire had in the time of Alexander himself. Two of these are afterwards called (chap. 11) the king of the north and the king of the south.

Daniel said in a general manner that there were four beasts, but the fourth is reserved for a special vision. "After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and brake in pieces, and stamped the residue with the feet of it; and it was diverse from all the beasts that were before it; and it had ten horns" (v. 7). That which particularly marks this beast was that it had ten horns (ten kings). "I considered the horns, and behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things" (v. 8).

This description is not simply that of a power hurried into action under the influence of his passions, nor of a conqueror who goes about ravaging everywhere; but there was something more in the ways of this little horn, viz., exceeding arrogance, intelligence, design, counsel, reflection, etc. - he had eyes as the eyes of a man. It is said of the Lamb, in the Apocalypse, that it had seven eyes - an expression for the perfection of foresight and understanding. Here it is not perfection, but at least intelligence, reflection, and design: all these are represented by the eyes; "and a mouth speaking great things," namely, prodigious boasting; and this characterises particularly thus horn. It is on account of the words which this horn spake that the beast was destroyed. He is the one who causes the judgment of the fourth beast. The little horn is he who morally influences the beast. "I beheld till the thrones were cast down (placed),* and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool . . . the judgment was set and the books were opened" (v. 9).

{*There is no doubt, I believe, that "placed" or "set" is the true, the only true sense.}

142 This is an assize. The thrones are not overthrown, but placed. The Ancient of days sits in judgment; myriads of myriads are there before Him. The books are opened. But as yet the Son of man does not appear, but only the Ancient of days. In another sense Christ is Himself the Ancient of days, but here, a little farther on in the chapter, He is presented to Him (the Ancient of days) as the Son of man.

In the Apocalypse, when John sees (chap. I) the Son of man, it is with all the attributes of the Ancient of days. But here the Ancient of days is seen Himself apart in vision, because Christ, in this book, is always considered as the Messiah, or as the Son of man, in His own separate and proper character as such, as the Anointed One (and thus also as man), because it was under this character that He was known to the Jews, or as inheriting the rights of man on the part of God in this world.

Herein we have the distinction in the expressions Messiah and Son of man, and this difference may be particularly traced in the gospel by Matthew. In His quality of the Anointed One, He appeared as king down here. When He came thus as Messiah, He was rejected: the Messiah, we are told, was cut off, and had nothing; Dan. 9: 26 (margin). But when God at a future period shall set up His throne (we are not speaking of His heavenly glory, for that is already accomplished), it will not be only as the Messiah. It is not the way of God to re-establish that which has been spoiled. Such a procedure would be unworthy of God: if Satan spoils God's work, He is not satisfied with simply mending it. Whenever the folly of man and the malice of Satan have perverted any passing blessing which God has given to man, God establishes something infinitely superior. We have a striking instance of this in Jesus Christ Himself. Man was placed in innocence upon the earth. This state of things was soon altered by the folly of man tempted by the devil. Does God re-establish again an innocent man on the earth? No. He sets up His own Son, a glorified man in heaven and earth. Thus God, in allowing the things which He has presented or confided to man to be corrupted, afterwards Himself establishes something infinitely superior according to His own purpose.

143 In this manner the Messiah was offered as king of the Jews. Faith, indeed, confessed Him as the Son of God; but as the Son of David, if He had been received, He would have possessed the throne of David. Man, being a sinner, would not receive Him; but when He returns, it will not be as Messiah, or as the Son of David only. He is gone to receive a kingdom from the hands of His Father, an inheritance over all things, not only as Messiah, but as the Son of man; for God has decreed, that "all things shall be subdued unto him," 1 Cor. 15. It is for this reason that He is seen coming with the clouds of heaven as Son of man.

When Christ presented Himself to the Jews as Messiah, and even to the Gentiles under Pontius Pilate, He was rejected; after which God does not establish Him as Messiah alone, but as Heir of all things. Is this done by the will of man? By no means. Christ has been presented to the good-will of man, but He was received with hatred and disdain. They crucified Him. He will be established by the decree of God.

Now when this little horn speaks great things - when all its insolent pride is manifested - when it has come to its height, then the thrones are placed, and God begins to exercise His power. When power, as confided to man, is turned into rebellion against God, it is time for God to act, and for the thrones of judgment to be placed, for the books to be opened, and for man to give account to God.

The result of this judgment on the part of the Ancient of days is to give the kingdom to the Son of man. It is a question here of this power - these rights of the Ancient of days. It is the demonstration that He who had possessed the rights from the beginning to the end, although He had been concealed, was He who gave the power to the one and to the other.

144 God had been hidden, so to speak, during the time of the other beasts, nevertheless His providence acted. The Babylonians were replaced by the Persians, and these last by the Greeks. All this was done, as things are done even now, by the arrangement of that providence which governs the world, because the Ancient of days (whose rights, notwithstanding, cannot be annihilated) was not yet sitting to execute judgment on account of the acts which had been committed against Him. But it will not be thus at the end. As yet the open revolt had not taken place. The fourth beast had not yet said, Isaiah 47: 8, "I am, and none else beside me." Compare what is said to the prince of Tyre, "Wilt thou yet say before him that slayeth thee, I am God?" (Ezek. 28: 9). The judgment of this fourth beast will be as against man in a state of open rebellion against God.

Now the attention of Daniel (v. 11) is entirely taken up with the little horn. "I beheld, then, because of the voice of the great words which the horn spake; I beheld even till the beast was slain; and his body destroyed and given to the burning flame." He is amazed to hear there, in the very presence of God, this horn speaking blasphemous things. He wondered that God should permit it; but he saw the beast slain. This was the result. Then he says, "As concerning the rest of the beasts, they had their dominion taken away, yet their lives were prolonged for a season and time"; that is, after the dominion had been taken from Babylon, it continued to subsist for some time, as did the Persian likewise; but the destruction of the fourth beast shall be entire. To the others a prolongation of life had been granted after the fall of the empire; but here the judgment and the destruction go together.

Consequent upon all this is a third vision (v. 13, 14). It is the Son of man presented to the Ancient of days. "Behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him." "And there was given him dominion, and glory . . . that all people . . . should serve him: his dominion is an everlasting dominion," etc., etc. (v. 14). This is the kingdom which will be confided to Him, and which He will administer for the subjection of all things to God Himself.

Now we come to the explanation given to the prophet (v. 15-17). "The visions of my head," says Daniel, "troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me," etc. "These great beasts, which are four, are four kings, which shall arise out of the earth." But he adds a fact not before mentioned: "The saints of the most high shall take the kingdom, and possess the kingdom for ever" (v. 18). It is not alone the history of something which takes place by the interposition of providence, or by the judgment of God; but the interpretation is occupied with the people of God - the saints of the most high. We always find, whether in prophecy or in parable, that the explanation goes beyond that which the original statement itself contains. There is always some new fact. So here, the truth is added, that the saints of the most High are to obtain and to keep the kingdom. The general thesis of the chapter is, that four great beasts would rise on the earth, and be finally judged by God. The truth added in the explanation is, that the saints of the most High would receive the kingdom, the beasts being set aside.

145 "Then I would know the truth of the fourth beast . . . which brake in pieces and stamped the residue with his feet" (v. 19). This violence and cruelty has always marked the conduct of the fourth beast; it is Europe, at all events, in the west. "And of the ten horns that were in his head, and of the other which came up . . . even of that horn that had eyes . . . ." (v. 20). The horn had intelligence and designs. Three of the horns (kingdoms) fell before this horn, which, little at the beginning, becomes in appearance more stout than his fellows, and, at last, rules in the midst of the horns. And you will see, as we proceed, that this horn usurps all the power of the beast, or, at least, stamps the whole with its character. The horn gets the power. As it is the conduct of this little horn, which determines that of the beast, so also is the horn the cause of the beast's destruction.

"I beheld, and the same horn made war with the saints, and prevailed against them". . . . (v. 21) "until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom" (v. 22). Afterwards the explanation is given, verses 23-25, and the little horn is more fully mentioned. This horn is not to be an ordinary kingdom, but a special power which raises itself up in the midst of the others.

The fourth beast is to do three things: first, it speaks great things against the God who is on high, ruler of heaven and earth; secondly, it wears out the saints of the most High (those, namely, who own God in the high or heavenly places); also it makes war with the faithful Jews who have returned to their land. Thirdly, it not only destroys the saints, but it thinks to change the times (that is, solemn days - certain days which return from year to year, and which mark certain epochs among the Jews, as Pentecost, the feast of Tabernacles, etc.), and the law itself.

146 They shall be delivered into his hands, that is, these times and laws, until a certain period; it will not be for ever. The beast, then, apostatises against God, makes war against the saints who confess Him, and, lastly, completely sets aside the Jewish ordinances. This is the final character which the beast takes.

We shall still have to consider this beast, and, consequently, we must follow with care this part of the book, because of the important place which the little horn occupies in the revelations of God. Meanwhile let us remember that, whilst the prophetic part of this chapter, as contrasted with the explanatory part, treats of the beast being destroyed and delivered to the fire; in the latter part, the Spirit of God is almost entirely occupied with the actings of this little horn. The judgment is to sit, and the dominion to be taken away (that is, of the little horn), verse 26. We shall see that the ten horns give their power to the beast; but this little horn rules the beast, morally speaking, and so all the others, by its intelligence and influence. Thus the Spirit of God can speak of the little horn as being everything

Notwithstanding it was still the beast, for the little horn possessed all the power of the beast, and its (the little horn's) conduct characterised the beast; for as it was the horn which blasphemed, persecuted, and changed the law, so it is its dominion which is taken away.

At the same time bear in mind that, although the little horn was principally before the eyes of the prophet, the others had not ceased to exist. There yet remained seven horns after three had been swallowed up, so that we do not see, in the little horn, all the empire of the fourth beast, considered geographically. The little horn is morally, but not geographically, the beast. Seven of the horns which existed previously will still subsist. The features of the beast, then, are, that we have one particular horn which is very different from the others, small in appearance when it rose, but whose looks and words were stouter than the others', three of whom fell before it. It is this horn that persecutes and changes the times, and represents completely the beast before God as to the judgment; but at the same time, as to physical and material power, there are seven other horns in other places, but within the limits of the Roman empire; and who are thus the instruments of the moral evil of the little horn. One horn is the great worker of evil, whilst the mass of the empire, divided into seven parts, gives the power to that one.

147 Napoleon may serve to give us an idea of this state of things. Spain, Belgium, Westphalia, etc., followed him, they were his auxiliaries; but he personally stamped his character on the whole course of events. And so with these seven: their authority may exist within their own limits, but their power will be given to him, who will exalt himself against God and His saints.

Revelation 13 and 17, also bring this beast before us. In chapter 13 he is shewn as seated upon the throne, and wielding the power of Satan, by means of another beast who helped to glorify the first on the throne. In chapter 17 he is shewn more in his relationships with Babylon; whilst here in Daniel 7 he is represented to us as making war against God Himself, in his relationship also with the saints of the most High, and with the Jews. In Daniel 11: 36-39, where we have again this king, or little horn, we learn more particularly his actings in the east - in the Jewish or glorious land. It is the special place where the evil works. In Zechariah 11 we have details of an idol shepherd, who shall be found in Judea and shall oppress the people, and who, I think, is the same as the second beast of Revelation 13, which I shall not now examine.

In 2 Thessalonians 2 he is seen in quite another aspect (viz., in connection with apostate Christendom); just as in Daniel 11: 36 he is considered with respect to his evil conduct as king in Palestine; whilst here, he is seen rising from among the Gentiles, acting against the saints of the most High, and the faithful Jews. I do not make any allusion in this place to chapter 8 because it is my conviction that the little horn of that chapter is not the same as this one. Some who have studied the subject are not of this opinion, but for myself, it is my belief that it is another power which will be found there, in special connection with the Jews, invading those eastern countries, but which is not the little horn of chapter 7.

148 There is still another passage to be referred to in regard to this little horn. It is the latter part of Daniel 9 in connection with the desolation of Jerusalem. I mention it only that the chain of passages may be complete. In examining this book, I have no pretension to give a complete exposition, but only to notice some leading points which may assist you, and myself also, in further inquiry. One of the most remarkable facts in this chapter is the open revolt of man against God; it is that which so astonished Daniel. In the end man will arrogate to himself power, as if it were found in himself, instead of derived from God, just as it was the religion of man among the Jews which dared to reject and crucify the Messiah.

But this power of man, complete in apostasy, given up to Satan, is the instrument of the war which Satan wages against God and His Anointed. It is not iniquity alone, and the commission of sin, but the open revolt of sin as a principle. Under whatever form man is found in connection with God, this beast will give himself the trouble, so to speak, to unite in himself all these characters in opposition to God. Is it a question of God Himself? he derides Him and sets himself up against Him. Is it a question of the saints? he persecutes and destroys them. His object is to overturn everything for the setting up of himself. It is the king who does according to his own will. Satan gives him his throne after he has been driven out of heaven, three years and a half before the judgment: when, having but a short time, he acts in great wrath, establishing thus the wicked one upon his throne on earth, inspiring man, and putting him forward, as the head of everything here below, and destroying all relationship with God. Thus in 2 Thessalonians 2 we find that the rebellion against God, as known in Christianity, is based upon the apostasy; and then the man of sin rises and shews himself as God in the temple of God (all those who have not received the truth in the love of it having been deceived by the lying wonders of the power of the enemy).

Then the events of Revelation 13 will be realised; that Satan gives his throne to the beast, and at that time, I judge, the horrible character of open revolt in all its bearings will be publicly manifested. The evil works beforehand in principles, in mysteries; but when the throne of Satan is set up down here, after he has been driven from heaven (at least three years and a half before the end), and in consequence, is no longer able to deceive, after a religious sort, in making himself god on high; and the saints, as a result, having no combat to sustain in the heavenly places, then he gives his throne to the beast; and open rebellion will follow - rebellion against God; for the beast becomes the wicked one in speciality: "that wicked one shall be revealed, whom the Lord shall destroy." Then the throne will be given to the Son of man.

149 It is very important, through God's grace, to see where the course of this world will end; and be assured that it is not necessary that man should be outwardly degraded in habits in order to serve Satan, or that these events should take place; for the little horn had the eyes of a man, all the intelligence of man, his capacity, and clear-sightedness. These faculties distinguish him. Nevertheless, he will reject God; his conscience will not be in exercise; he will have no sense of his responsibility towards Him; whilst the desire of self-elevation and aggrandisement will choke every trace of love: just as Adam, who wished to be as God, and put God aside. But the judgment will come in, and Christ will be manifested in all His glory, and it is this for which we wait, as regards the improvement of things here below. But, thanks be to God, we have, as Christians, a better portion, even a heavenly, which consists in being like Christ and with Him for ever.

Studies on the Book of Daniel

J. N. Darby.

<05031E> 149

LECTURE 4

Daniel 8

I reserve some further remarks on chapter 7 till we come to the end of chapter 9 and I proceed to chapter 8. In it the Spirit of God takes two empires, namely, the second and third of the four beasts previously seen, to give a more detailed history of them.

"In the third year of the reign of king Belshazzar a vision appeared unto me" (v. 1). "And I saw in a vision; and it came to pass, when I saw, that I was at Shushan, in the palace, which is in the province of Elam" (v. 2). This land of Elam, or Persia, was the body of the second beast. The bear of chapter 7 is now the ram. "The ram which thou sawest, having two horns, are the kings of Media and Persia" (v. 20). These two kingdoms were united into one. In chapter 7 this kingdom is told to "arise and devour much flesh," whilst here the ram is said "to push westward, and northward, and southward." The he-goat of verse 5, who attacks the ram, is the empire of the Greeks, which commenced under Alexander. This "notable horn," having united the Greeks, led them into Asia against the empire of the Persians. In three years he overthrew it: it crumbled into nothing before his energy, which earned for him, among men, the name of Great. We know from history, that he died, whilst yet young, of a fever, the consequence of his excesses.

150 "When he [the he-goat] was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven" (v. 8). Alexander traversed the greater part of Asia, and penetrated as far as India, proving his capacity not only as a general, but as the founder of a solid empire. But God laid His hand upon him, and "for it came up four notable ones." The same truth is presented, chapter 7: 6 under the figure of a leopard with four wings and four heads. After Alexander's death his kingdom was divided into four distinct monarchies, with two of which we have principally to do, because two of them came into connection with the Jews; just as lately the Turks and Egyptians were at war about this same Holy Land.

We must remember, if we would understand this prophecy, that even the geography of Scripture is always considered according to the position of the Holy Land. If we have a king of the south, it is a king to the south of Palestine; for Palestine is the centre of all God's thoughts as to the government of this world. Jerusalem is His chosen city. "For the Lord hath chosen Zion," it is said, "He hath desired it for his habitation. This is my rest for ever," Psalm 132: 13, 14. From one of the kingdoms designed under the four horns (it is not said from which, but distinctively from one) comes a little horn whose acts form the important part of this chapter.

"And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east and toward the pleasant land" (v. 9), viz. the Holy Land In considering Scripture, it is needful to place oneself, so to speak, in the point of view from which God looks. He says, in Deuteronomy 11: 12, and 1 Kings 9: 3, that He will never take His eyes off Palestine. Now the activity of faith always hangs upon this point of view of God. And this knowledge of God's thoughts is the power of service in the church. God keeps His sheep always; that is to say, He always loves them. If I see one of these sheep wander, it is very sorrowful; and looking at it with man's judgment only, one might be inclined to abandon it; but remembering that it is a sheep, I act towards it as God thinks of it: that is, faith takes up the thoughts of God as to the objects of His love.

151 As far as the world is concerned, Jerusalem is nothing; it is a city trodden down, with neither commerce nor riches nor aught else. Superstition is established there on the sepulchre of the Lord. It is true, indeed, that the kings of the earth are beginning to look that way, because providence is leading in that direction; but as for God, He ever thinks of it; it is always His house, His city. His eyes and His heart are there continually. Now faith understands this.

And what was Daniel's position? He was a captive among the Chaldeans at Babylon; but Palestine was for him the pleasant land. His captivity takes off nothing from its interest. It was a very small province of an immense empire, almost unknown in the empire, so small was it in comparison. But to God it was everything. His purposes were ever towards it.

"The little horn waxed exceeding great towards. . . the pleasant land." We shall never understand the Old Testament prophecies, if we do not see two things. First, the thoughts of God are upon the glory of Christ, who, on His re-appearance, will reign over the earth. If this thought be not kept in view, whilst considering the details and events of Scripture, nothing will be understood: for God will and does make all the events of the world work together to that end. Secondly, we shall equally fail in understanding prophecy if we forget that the Jews are the habitual object of the thoughts of God; for, although He cannot recognise them for the moment, as being under His chastening hand, they are nevertheless still His people; for "the gifts and calling of God are without repentance" (Romans 11: 29); and, however we may apply this assertion to the church - for it is true of every one who is possessor of divine life - yet the context shews that the Jews are meant, who, although supplanted during their judicial blindness by the church* on earth (the Gentile dispensation), yet will by and by be re-established in all their privileges.

{*I use the word "church" here in a popular and improper sense.}

When we have once laid hold on these two thoughts - that Christ is the aim and end of all the counsels of God, and that the Jews are the object of His counsels here below - there are a multitude of expressions that become easy of apprehension. For example, "the pleasant land" is the land of the Jews: nothing ennobles before God but His gifts and vocation. And who are the people and land which He has chosen? No other than the land and the people which He promised to Abraham (Gen. 15), and which Christ, as the Seed of Abraham, will inherit, together with Israel, who are the people whom God has chosen.

152 "And it [the little horn] waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them" (v. 10). There is an alteration in the next verse, to which I must here draw your attention, as it relates to a matter of no little importance, viz., the complete destruction of the worship of God at Jerusalem If we were meditating on doctrines connected with salvation; I would not trouble you with questions of criticism; but I venture to do so here, as we are occupied with the intelligence of Scripture, and much is, in this instance, dependent on a just translation of verse 11, the main correction of which is afforded by the margin of the English translation. I give what I believe to be correct. "And he* magnified himself even to the prince of the host, and from him (the prince of the host) the daily sacrifice was taken away, and the place** of his sanctuary was cast down, and a certain time*** of distress was appointed to the daily sacrifice by reason of transgression." All this I should, moreover, put in parenthesis. The material change is that the taking away the daily sacrifice is not attributed to this little horn. The actings of the little horn are resumed after the word "transgression." "And it cast down the truth to the ground," etc.

{*The change from "it" to "he" is to be noted here. It does not agree immediately with the little horn.}

{**This word in the original gives the idea of something solid, permanent, established; and comes from a word meaning "to establish."}

{***Where, in verse 12, it is said, "an host was given him," I take the word in the sense in which it is used in Job 7: 1; 14: 14; and perhaps chap. 10: 17 - an appointed time of distress, a miserable condition which is ordained to any one.}

In the actings, then, of the little horn it is not a question of uttering blasphemy and exalting itself against God, but of something very definite and precise: "it waxed great even to the host of heaven." It attacks those who, in those days, are there - the Jews who have a place around their chief (that is, those who in the moral heaven-surround the throne of God); I judge it to mean the priests and heads among the Jews at Jerusalem, or such as God owns there. Observe God's estimate of things. He attaches more importance to the priests and governors among this poor people, than to anything else which the beast has been doing in the world. He lifted himself up "even to the host of heaven." It is infinitely more dangerous to meddle with things that belong to God, and things upon which God looks - to endeavour to efface His glory, all tarnished though it may be in our hands, than to overturn or to found empires, or to achieve the greatest victories (although God in His providence may superintend these events). The little horn might overthrow nations; but to say there should be no worship of God was an event far more serious: it was to destroy the only link which made it possible for God to recognise the state of things on the earth.

153 Such, then, is the special conduct of this little horn. It magnifies itself even to the host of heaven, and casts down a part of the host and of the stars to the ground, and stamps on them. At the end, he who fills the antitypical place of this little horn exalts himself even so as to rise up against the prince of the host. He aims even at Him who is the true head of all things. Those who were at Jerusalem in such a place represented God, whilst Christ will soon be manifested as the true prince of the host. God further permits that the daily sacrifice should be taken away from this prince. We see therefore who is this Prince. It is the Lord. The sacrifice is taken away from Him, and the place of His sanctuary cast down, in this time of terror.

God calls His house at Jerusalem the place of His sanctuary, the sanctuary of Christ. He was and is always the God of the Jews. It is not a simple treading down of the people by the permission of God, as chastisement on account of their sins; but that it should be so, the temple is allowed to be cast down, as indeed it was at the time of the captivity of Babylon; and this must be the case, in order that God may shew that He has completely abandoned His people to the fruit of their ways. While He owns His honour there, He must stand up in their defence, though He chastise; but if that be destroyed, and their city prostrate, then He leaves them indeed to the matured fruit of their sins, though He may still have the intention of bringing them back.

154 One might have supposed it impossible that His fixed habitation should be cast down; but the Spirit of God puts these facts in contrast, that we may see that the things which God Himself had established and preserved for centuries, He abandons, whilst still calling them His own. "The gifts and calling of God are without repentance." But He overturns everything that He has set as a witness, in the place which He has chosen for His dwelling, and breaks His bonds with the people, whilst still saying (Lam. 2: 6, 7), that they are His tabernacle, His place of assembly, His altar, and His sanctuary. Because of the unfaithfulness of the people, God no longer allows the worship which should have been offered to Him, and by permitting the daily sacrifice to be taken away, the visible and exterior link between Himself and the people is broken, and all that manifests His favour in the world - His house and worship - is set aside.

Verse 13. "Then I heard one saint speaking, and another saint said to that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?" The question is about the length of the time of affliction. The thoughts of the inquirer are not upon the exploits of the little horn, but about the desolation of the Jewish worship and temple. This distinction is important. I do not say that such desolations do not announce the last days; only these two things are distinct, viz., the conduct of the little horn, and the desolation of the temple. In the explanation given in the course of the chapter concerning the end of the indignation, there is nothing on the subject of worship; it refers only to circumstances concerning the king of fierce countenance, understanding dark sentences, without speaking of the temple. And lastly, there is not a word said that it is this little horn who takes away the daily sacrifice.

This answer precedes and is distinct from the interpretation given to Daniel of the little horn. It is possible that in the history, the little horn may have done all these things (allowing Antiochus Epiphanes to have been the type), but the Holy Spirit does not use them all* when He speaks of what is to fill up the picture of the end.

{*I would remark here in passing, that we must not conclude that all the circumstances connected with the occasion of a prophecy apply to the events which accomplish it at the end of the age.}

155 Verse 14. "And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed." We shall be helped in the consideration of these verses by recurring to verse 10. "It waxed great. . . it cast down some of the host. . . and stamped upon them"; and in verse 12 we again find the expression, "It cast down the truth to the ground." Now between these two expressions all is in parenthesis, that is, the whole of verse 11 and a part of verse 12. "It cast down the truth to the ground" is the conduct of this horn in the last days, of which we have an explanation at the end. "So he [Gabriel] came near where I stood" (v. 17). "And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be" (v. 19). The word "indignation" is often found in the prophecies, and is particularly mentioned in Isaiah 10. Iniquity had ripened, and its chastisement had begun in the days of the faithless successor of David, Ahaz. It went on increasing. The Jews would not repent, and the hand of the Lord was heavier upon them; and will continue (see Isaiah 10: 5, 8, then 12, 17, 21, 25) until the people shall return to Him who smote them.

It began comparatively lightly with the attacks of the Syrians, and the loss of the provinces; to these succeeded the conquests of the Babylonians; after that, the captivity; but the Jews would not repent at these judgments. Afterwards God sent them His Son; you know how they treated Him. When they shall be again in their land, they will give themselves over to idolatry, and will receive Antichrist instead of Christ. At last, the abomination of desolation will be set up, until Christ Himself shall destroy the enemies of the people, and then the indignation will be accomplished. This time of indignation consists in the people being abandoned by God to the power of their enemies more or less; but that which is specially called "the indignation" is the attacks to which the Jews, on account of their sins, are subjected in the last days - the days of Antichrist. I do not say that Antichrist is the indignation; but the Jews are delivered to the instruments of the indignation of God on account of their relationship with him. God has determined its duration beforehand. (Compare Isaiah 10: 5-25.)

156 Daniel 8: 20-23. "And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up." I have no doubt, dear friends, that the type was the king of the Syrians - the king of the race of the Seleucidae; but it is quite certain that this was not the end of the indignation; and, in the explanation which Daniel gives, he confines himself to what the antitype will do at the time of the end (v. 17) - the end of the indignation against the Jews (v. 19). We must put the church altogether on one side in this case: it is a question of the Jews in the latter days, at the end of the indignation.

"In the latter time [v. 23] of their kingdom [namely, of the kings who divided the Greek empire]. . . a king of fierce countenance, and understanding dark sentences, shall stand up." These kingdoms, then, must be re-established; there will again be the king of the south and the king of the north. Turkey in Asia, at this moment, embraces the territory of the king of the north, and Egypt that of the king of the south. They must reappear as two kingdoms. We must apply this prophecy to that which is called "the end," "the time of the end"; that is, the end of the ways of God towards the Jews - "the end of the age," as a general term. Egypt will then be on the scene, but particularly the king of the north, whoever may then possess that dignity.

An important fact in the accomplishment of prophecy in the latter day is, not only the return of the Jews to their land, but that, being found there, their wickedness will still increase. Those words of the Saviour will be accomplished in them, "If another shall come in his own name, him ye will receive," John 5: 43. And again, "when the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation," Matt. 12: 43-45. That is, the Jews having returned to their land, the wicked spirit, the spirit of idolatry which had left them (for there was no idolatry at the time of Jesus Christ), enters into his house, empty, swept, and prepared, and brings with him seven other impure spirits, and the last state of the nation shall be infinitely worse than the first. This may be true of others, but the Saviour applies the passage to the Jews; "Even so shall it be also unto this wicked generation." Thus "the transgressors will have come to the full," the transgression of the Jews against Jehovah will be at its height. It will be, speaking generally, the end of the age, and particularly the end of those four monarchies of the divided empire of Alexander; the Jews having become absolutely apostate, and in rebellion against God - not only as seen in their present condition, but much worse, having also returned to their land. And this scene will be in Palestine, and with a king out of one of the Greek monarchies, of whom the king of Syria, Antiochus Epiphanes, has certainly been a type.

157 Verse 23. "And. . . a king of fierce countenance, and understanding dark sentences, shall stand up." He will not only have force of arms, but also a spirit of wisdom, so as to be able to explain or interpret enigmas, a sort of prophet (though not, of course, in a good sense), who expounds profound and mysterious things. He acts by a deceitful and penetrating spirit, and in this way, upon the Jewish nation, as much as by his arms.

Verse 24. "His power shall be mighty, but not by his own power." He will be a king in dependence upon some other potentate - strong, but not entirely by his own force. "And he shall destroy the mighty and the holy people." Notwithstanding their state of perfidy and rebellion collectively, the Jews are, to the prophet, the holy people.*

{*Or people of the saints. (Compare chapter 7: 27.)}

Verse 25. "And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many." That is, it will not be by force of arms, but he will deal with the Jews in the way of peace; and by penetration and subtility, as a kind of rabbi, he will exercise much influence over the Jewish nation.

Finally, "He shall also stand up against the Prince of princes; but he shall be broken without hand." Christ is the Prince of princes - "the prince of the host." This king, then, will not only overthrow many Jews, but, at the same time, will obtain immense influence over the nation; and, setting himself against the Prince of princes, he will be destroyed without hand.

158 You will observe that in this explanation of the conduct of the little horn, the daily sacrifice is not mentioned, its taking away is not attributed to him; and thus we perceive the importance of the correction of verse 11. He oppresses the Jews, and triumphs over them by the subtility of his spirit; he will destroy many by peace and prosperity. This is the account of a power which emanates from the Greek monarchy in the east, one who will act in the midst of the Jewish people, and who will be destroyed because he exalts himself against Christ at the end. So much for his locality, his conduct, and his end. The only mention that Daniel makes of the daily sacrifice and of the sanctuary, is in the last two verses. "And the vision of the evening and the morning which was told is true."

A single remark will suffice concerning the calculations of dates that have been made; I have made them myself, and I have taken all possible pains to resolve that of the "two thousand three hundred days" (v. 14), so that I do not mean it as condemning others, when I avow that I do not think they can be counted as years, and I am inclined to believe that these days were accomplished of old. But, in any case, if dates are to be assigned, we must remember that the subject is the Jews and Jerusalem, and these dates must therefore be applied to the Jews and Jerusalem, and not to the affairs of Christendom.

There may be analogous circumstances in Christendom, because the mystery of iniquity has already set in, for although the wicked one has not yet been revealed, his principles and his pride are found in its developments, etc.; but if we are to speak with exactness, and to ask if these things have been precisely accomplished, then we must apply these passages to Jerusalem and the Jews, namely, to what is to occur at the end of the indignation. Now certainly the end of the indignation has not yet happened.

In conclusion, the subject of this lecture is one with which we may appear to have but little concern. The other little horn has more connection with us, because it belongs to the last beast; and we have to do with it, as living in those countries which will come under its dominion, as France, England, etc. (which formed a part of the Roman empire); and also, as being where Christianity has been developed, during the existence of this last beast; whereas we are not in the territory of the little horn spoken of in this lecture. But if it is important on the one hand to avoid the evil which is about to appear in the west, in the very midst of the circumstances in which we are placed; on the other hand, the necessity of doing so tends to pervert our judgment; for we are liable to attach a great importance to ourselves, and to suppose that we possess the whole scope of Scripture, whereas God, as far as regards the possession and promises of this world, has given the Jew a much larger place than ourselves. Nevertheless, we perceive at the close that our history again enters into what so much interests us, namely, the counsels of God as to His Christ; for the last thing which we see, in the great events which are to take place, is this little horn lifting up himself against the Lord of lords; and before this world can be blessed, it is necessary that the Lord should break this little horn, in order that under His own rule the blessings of peace may come upon all.

<05032E> 159 LECTURE 5

Daniel 9: 1-19

In chapter 7 we traced the history of the four beasts in general, specially of the little horn who spoke great things, who blasphemed against God, who was the enemy of the saints, who represented the beast - that is, who acted as he chose, according to the power of this beast; and in chapter 8 we have the history of the horn who will be raised up from one of the four Greek monarchies, and who at the end will lift himself up against the Lord of lords, and will be destroyed without hand. The prophet now directs his thoughts and heart towards a subject, different from that in the midst of which he stood, namely, to the desolations of Jerusalem. Such is the theme of this chapter. And how was he led into this train of thought? Simply because those words were on his heart; How long, O Lord! It is a mark of faith thus to cry, when judgments are weighing heavily upon the people of God: for faith views the people according to the promises which God has made to them. A person who has laid hold of the mind of God, whose faith is in exercise, and whose heart responds, however imperfectly, to the heart of God, must desire that they should enjoy their proper blessings - the blessed consequences of their relationship with God, as it is said, "Thine eyes shall see Jerusalem a quiet habitation," Isaiah 33: 20.

160 Thus when affliction weighs heavily upon the people of God, and they are not enjoying all the privileges which faith realises as belonging to them, faith says, "How long, O Lord!" On the one hand, such a one cannot rest satisfied with the misfortunes under which the people of God are labouring; and upon the other, he knows that it is impossible for God to abandon His people. Faith says, This state of suffering will have an end; the wicked, it is true, will not be relieved, but the people of God must be. Hence the frequency of such expressions in the Psalms and Prophets as "How long, O Lord!" and "There is none to say, How long!" - there is no one who knows how to count on the faithfulness of God. When under chastening, there is no faith to use this expression, a worse one is used, "I have loved strangers, and after them will I go"; and the people abandon themselves to wickedness; Jer. 2: 25.

Now Daniel is here acting in faith. He had, moreover, the consolation of knowing, that when God pronounced the judgment of captivity upon His people, He had also declared its limit. Jeremiah had predicted that it should last seventy years, and that afterwards God would judge Babylon by the hand of Cyrus. Hereupon, wrapped up in the interests of the people of God, his thoughts are occupied with this promised deliverance.

But the faith which comprehends the goodness of God, and sighs for the time when the people shall enjoy their privileges, always confesses the sin which has obliged God to deprive His people for a time of these privileges. Faith never becomes discouraged, as if God were unfaithful; on the contrary, it insists upon the blame being with the people, and that God has only acted faithfully in thus dealing with them. Our chapter begins in this way. The interest which Daniel felt in his people led him to the consideration of the prophet Jeremiah, and then he entreats the Lord to confirm this blessing which He had promised by Jeremiah, that is, that He would accomplish the deliverance of His people from captivity.

Another important fact which we remark here, and which was manifested in the Lord Jesus in perfection, is, that faith always thoroughly identifies itself with the affliction in which the people are found; and more even, with all the sins of the people of God. This is the distinguishing mark of the Spirit of Christ. Christ, indeed, went much further, inasmuch as He was able to make atonement for those sins, with which He identified Himself; but faith, according to its measure, always does so. The faith may be very feeble, but if there be any sense of the privileges of the people of God, and of the glory of God in His people, faith must have reference to this glory. But if it considers the glory, it considers also the sins which have been the occasion of the chastisement. Faith identifies itself with the state of the people, and by placing itself in their condition, perceives the cause of the judgment; for faith identifies the glory of God with His people, and itself with both; and the state of the people before God becomes the principle which animates the heart; and the more faith there is, according to the measure of its intelligence, the more does it enter into the depths into which the offenders have fallen, pass their sins in review, and confess them in identification with them; and if faith did not do this, there could be no presenting of these sins in confession, in order to their being pardoned. The Spirit which is in us (and yet more fully than the spirit of prophecy)* necessarily looks at the thing morally. My distress at the condition of the saints is in every sense incomplete, unless the cause of that condition in God's sight is taken notice of - just as the high priest confessed all the sins of the people upon the scape- goat.

{*When I speak of this spirit of prophecy, I mean, not a revelation, but the intelligence of the thoughts of God as to His people, and interest of heart in their blessing, as in God's behalf - the heart being the depository of these interests. This spirit is in the body. (Compare, too, Genesis 20 7.}

161 It is fully admitted, that there may be imperfection in the act; but according to the principles of faith, there must be identification - a full confession before God. If I thought to get remission of sins (in the sense of removing chastenings) by partial confession, or without having felt their enormity, it is evident I should be mocking the just government of God; so that it is absolutely necessary, if I wish to suffer with Christ, for His church (and the case of the Jews serves morally for us), if I am led by His Spirit in love and care for His sheep, that I should humble myself, recognising the fallen condition of the saints, and confess all their sins. Just this did Daniel.

161 Verses 2-4. "In the first year of his [Darius'] reign, I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God . . . and I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments."

Daniel has the prophecy of Jeremiah present before his mind.

When I speak of the spirit of prophecy, I do not speak of a revelation made to the prophet - it is not a question of the answer which God makes to a prophet when he presents the wants of His people. Daniel was a prophet, but there is, in this instance, no special revelation made to him. Hence we are told, that he had understood by books. He was simply one of the faithful studying prophecy. God afterwards gives him a direct revelation. But in the present instance, faith alone was acting, and he was only made to understand what God had already spoken about His people. All is revealed in the Bible, and in searching it we can, like Daniel, know and understand what God has already written about His people.

There are many questions which we cannot resolve, because we are not spiritual enough. The teaching of God is as necessary for the understanding, as for the revelation of His thoughts. It is interesting to remark this. Daniel had understood by books that the captivity was to last seventy years. As a faithful man he interests himself in the people of God, and searches, by the spiritual intelligence which is given to those who walk with God, what are His thoughts and ways.

I do not say that we have the same faith and intelligence, but we are upon the same ground. Daniel represents the faithful remnant, who have their hearts full of desires for His grace towards His people, and who, to this end, study the word of God. As a consequence, the Spirit of God leads him into supplications; for whatever be the intentions of God, there is always in His acts of government a recognition of the moral road which He has ever traced out for His people - certain moral principles by which He leads them. "I will yet for this be enquired of by the house of Israel, to do it for them; I will increase them with men like a flock," Ezek. 36: 37. Faith does not lead us into mere speculative knowledge - the head may be full of dates, etc., things, in a certain degree, useful - but when the Spirit of God really acts, we turn to the Lord with prayer and supplication, and with humbleness of soul, recognising the actual condition of His people. It was thus with Daniel. "I set my face," says he, "unto the Lord."

163 Daniel had been led captive when very young, and he had taken no part in the actual iniquity of Israel. There was, therefore, no ground for self-accusation. But the fact is, there is no such thing as a Christian separated from the interests of his brethren. This could not be. The Spirit of Christ, which, in a certain sense, is more powerful in us than among the faithful in the time of Daniel, is nothing else than the Spirit of Christ in Christ; that is to say, the principle on which He acts is the same. Christ has done, He alone, that which no other could have done; we know this well. But the tendency, the feelings, the affections, of the Spirit of Christ in us cannot be other than the Spirit of Christ in Christ. If, then, Christ identifies Himself with all that the people have done from the beginning, Daniel also can say, "We have sinned," (v. 5-7). He identifies himself with all, in the unity of the same people, though he had not been partaker of any of these sins: "O Lord, to us belongeth confusion of face, to our kings," etc. (v. 8). These kings were no longer in existence, but he saw the whole thing together; "we have not hearkened to the voice of thy servants the prophets." The prophets had not prophesied to him, and had a deaf ear turned to their words. Behold then the whole mass of Israel in this confusion of face - behold the justice which belongs to God. But there is another thing which the Spirit of Christ confesses: "To the Lord our God belong mercies and forgivenesses, though we have rebelled against him" (v. 9). This is a singular reason; but he had such a conviction of the goodness of God, that he says, It is not only the justice which punishes that is found in God, but, though we have sinned, there is mercy: as David says, "O Lord my God, pardon my iniquity, for it is great." As if to say, Nothing will do for me, or meet my case, but mercy; I cannot offer sacrifices like the Jews, I must have recourse to Thee - I must have mercy and pardon. The prophet draws this as a consequence - there is sin; well then, this can be met by mercy alone.

All have transgressed the law. It does not do to say, Shadrach, Meshach, and Abed-nego, have not done so; Josiah had done much that was good; David was a man after God's own heart; but this or that instance is lost in the idea of a broken law. If the people of God are no longer in the enjoyment of their privileges, it is because they have sinned, and that sin is punished. Certain alterations for the better may have retarded the judgment, but judgment having once come in, the way of the Spirit is to say, that all have sinned. Besides all this, there is a government in detail, as we see in the case of Hezekiah, where chastisement was announced, and afterwards postponed. They were to go to Babylon, but not in his time. As to further matter of detail of government, consult the case of Josiah; he fell by the hand of Pharaoh-Necho, although it was said, "Thou shalt be gathered into thy grave in peace," 2 Kings 22: 20. But he was taken from the evil to come. The circumstances were afflicting, for it would appear that he should have listened to Pharaoh. Josiah was chastened individually, but he did not see, like Daniel, all that came upon Jerusalem: what a sparing from sorrow was that! "The righteous man dieth . . . and none considereth that the righteous is taken away from the judgment to come."

164 "Yea, all Israel have transgressed thy law" (v. 1). "Yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth" (v. 13); that is, not only have we transgressed, but when the chastening came we did not turn to the Lord with a true heart, to turn us from our iniquities. Here sin reached its height. "Therefore hath the Lord watched upon the evil and brought it upon us" (v. 14), as He watched upon the good to bless. How terrible, when the government of God watches upon the evil to make it come upon His people!

"And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly" (v. 15). "O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain" (v. 16). The words of Daniel are quite touching. He deeply felt that it was the sin of the people that had brought down all the evil. Nevertheless, he reiterates, It is a question of Thy name; he says nothing about the name of the people. He had truly felt their wretchedness and sin; moreover, he was humbled for it, but he insists upon this point, that Jerusalem is the city of God, and so he says "Let thine anger be turned away from thy city Jerusalem." In confessing the sins of his fathers, he could not bear the idea of the city of God being in desolation; but these sins being the cause, they must be forgiven before the city can be restored. It was called by God's name, and in the eyes of Daniel, his people were, so to speak, the name of God in the earth, as it is said, "This is the generation of them that seek him, that seek thy face, O Jacob," Psalm 24: 6.

165 This, then, was the pleading of Daniel; he confesses all the sins of Israel. Thus, "for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach," etc., etc. (v. 16). "O my God, incline thine ear and hear . . . for we do not present our supplications before thee for our righteousnesses, but for thy great mercies" (v. 18). "Defer not, for thine own sake, O my God, for thy city and thy people are called by thy name" (v. 19). God Himself is made the motive. That faith which perceives the sins of the people, by reason of the glory of God which identifies itself with such people, can claim deliverance from the results of these sins; because this very glory necessitates the forgiveness, God having identified Himself in goodness with the people: and so much the more, inasmuch as it is this glory on which faith feeds and with which it is pre-occupied, and which, as before said, causes the extent of sin and failure to be felt. But if God is to act for His name, He must deliver Jerusalem, for there was no other place on the earth which bore His name.

If the same spirit animated us, as Christians, we should be saying, It is for the sins of the church that we are suffering, and that we are held in contempt by all the world.

Something remains to be said, dear friends, as to the place which Daniel takes prophetically. It has struck me, in reading the chapter, that he does not take the position in which the promises made to Abraham would have placed him. The full blessing of the Jews will be grounded on another truth than that which Daniel pleads here.

The blessings of the Jews, such as they are yet to enjoy, are based upon the promises made to Abraham, Isaac, and Jacob, without condition. These are not touched upon here by Daniel. They have never possessed the land under the law, properly speaking; but they have had it, according to the promises made to Moses in favour of the people, at the time of the mediation at Sinai. The land has never been possessed on the principle of obedience to the law, for immediately after it was given, the apostasy of the golden calf came in. Moreover they have never yet enjoyed the land in quality of Messiah's people. In order to enjoy the land according to the promises, they must enjoy it according to the new covenant; but as yet, neither the Messiah nor the new covenant has introduced the people into it. The new covenant is not yet established with the Jews. The promises cannot yet have been accomplished, because Christ is the true seed of Abraham. The Jews have been rejected, and the accomplishment has never yet taken place. These, viz., the Messiah and the new covenant, are two great elements of the future blessing of this people.

166 The fact is, that God, after the idolatry of the golden calf, placed His people Israel (consult Exodus 32, 33, 34), under a government, founded, half upon law, and half upon grace, for when Moses ascended the mount of Sinai, God declared His name (Exodus 34: 6) as "the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth." This was grace, whilst at the same time He gave him the law of the ten commandments, so that the people were placed under a condition of obedience. This was the condition under which Israel was placed from the time that Moses ascended Sinai the second time. Although he had previously confessed the sins of Israel, and, by his intercession, obtained the pardon, through grace, of the people, yet God, notwithstanding, replaces them under a condition of obedience to the law.

In all that there was no question of Jerusalem, but only of the great principles which were the groundwork of the relationship between God and His people. Later, as in Leviticus 26, we have threats made to the people should they fail in their conduct. It is a long chapter, where blessings are promised in the event of obedience. He engages even to place His tabernacle in their midst, and every earthly blessing was promised them (v. 3-13), "but if ye will not hearken to me," (v. 14) they are menaced with the heaviest judgments and at last are to be cast out of their land (v. 31-39). This was precisely what befell them, when they were carried captive to Babylon (compare 2 Chron. 36: 21, with Lev. 26: 34), and the land enjoyed her Sabbaths, during the time of the desolation of Jerusalem. Once every seven years there was to be a year of rest, but the people had not faith in God to observe it; and the consequence of their not believing God in not allowing the sabbatic years was, that God found this means of enforcing obedience to His law. A promise succeeds this threat, "If they shall confess their iniquity . . . then I will remember my covenant with Jacob," etc., etc. (v. 40-42), that is, they would be brought back. The same principle is presented in Deuteronomy 28, 29. We have conditional blessings and cursings, and subsequently (chap. 30) promises; that is, grace for those who repent in the land whither they have been carried captive.

167 It was this special case that Daniel had to do with - the case, namely, foreseen in the threatenings. I would call your attention also to 1 Kings 9, for there God shews, in answer to Solomon, what He would do in case of infidelity, and He identifies His name with the city of Jerusalem, and particularly with the temple; 1 Kings 8: 29. In his prayer he does not ask for the accomplishment of the promises made to Abraham, but only of those made to Moses, which place the people under the condition of obedience when in their land (v. 56). It was this prayer which was answered.

We have seen what passed with Moses. And when Solomon dedicates the temple to God, he asks Him to acknowledge it always according to His principles of government as revealed to Moses. Now, the people having sinned, Jeremiah had prophesied that there should be a special chastisement for seventy years, and Daniel takes this up. He does not go back to the promises made to Abraham, but only as far as the words of Solomon and Moses; Dan. 9: 11.

Verse 16. "Let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain." God had, according to Solomon's prayer, chosen Jerusalem. We will not now enter into the answer which God gives, except to say that He declares all that should happen to Jerusalem; but in taking as His occasion the return to that city of the captives, He goes on much farther, even to the circumstances of that city to the very end. He does it, as it were, under a Mosaic point of view, and not in revealing its final state of blessedness, as being an answer to the prayer respecting the judgments which had befallen the holy city, on account of the violation of the law of Moses; the result of which was, that the city was placed under the judgments which Moses had threatened.

It may be well to point to two or three passages, as to this choice of Jerusalem: for instance, Psalms 78: 68; 87 and 132. This last opens with a description of finding and bringing back the ark, and giving it a place. Then Jehovah speaks, "If thy children will keep my covenant. . . . For the Lord hath chosen Zion; he hath desired it for his habitation. This is my rest for ever: here will I dwell; for I have desired it," (v. 12-14). Nothing can be more striking than the goodness of God throughout this Psalm. God goes beyond all that is asked of Him. The prayer is, "Let thy priests be clothed with righteousness; and let thy saints shout for joy" (v. 9). But the answer is, "I will also clothe her priests with salvation; and her saints shall shout aloud for joy" (v. 16). Again, the prayer had been, "Arise, O Lord, into thy rest, thou and the ark of thy strength" (v. 8-10). And the reply is, as we have seen, "The Lord hath chosen Zion: this is my rest for ever," etc. Again the prayer is, "For thy servant David's sake, turn not away the face of thine anointed" (v. 10): to which God answers, "There will I make the horn of David to bud." In every case the answer largely surpasses the request. There is yet a passage (Zech. 2: 11) which shews the exceeding joy which Christ will feel over Jerusalem in the last days. "And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee; and thou shalt know that the Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again."* These blessings follow upon all the trying and humbling circumstances of which Daniel treats, for it must be remembered that in Zechariah it is "after the glory" (v. 8), that is, beyond the period included in Daniel's prophecy. Again, in Zechariah 12: 2, "Behold, I will make Jerusalem a cup of trembling to all the people round about." It is an elect city, just as Israel is an elect people, or the church an elect bride.

{*See also Zephaniah 3: 17.}

168 Let it be again observed, that whilst Daniel is personally concerned with the return of Israel from Babylon under the circumstances predicted by Moses, the Spirit of God uses this thought to continue the history of the people, or rather of the city (introducing the chief events of the first coming of Christ), as far, but only as far, as the point where final blessing commences; for the matter of Zechariah and the Psalms, just now touched upon, is not entered into. The essential point, however, is the spirit in which Daniel identifies himself with the people of God, confessing all their sin as his own before God.

169 LECTURE 6

Daniel 9: 20 - 27

These verses relate the answer to the confession and prayer of Daniel. The faithfulness of God is in full action, exactly as promised in Leviticus, Deuteronomy, and in the answer to the prayer of Solomon. He had promised that if they were led into captivity, and should, in the midst of their enemies, turn to Him with all their heart (He never said, if they kept the law to the letter, for this would not have been possible to them) He would bring them back.

Verse 21. "Whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation." He repeats twice, "whiles I was speaking"; he had not finished before Gabriel appeared and arrested it by the delivery of the prophecy following.

It is not, we may say in passing, always so. On another occasion, Daniel spent three weeks in fasting and prayer, for God was trying his faith. The angel was to accomplish the purpose of God before communicating it, the Lord permitted that the prince of Persia should hinder its accomplishment for three weeks. It was a question of deciding something at the court of Persia, and those there, who were opposed to an edict for favouring the Jews, could put obstacles to its promulgation. When the angel of God had prevailed in these counsels, he came and said so. This is very instructive to us, for God always governs the world. Whilst the throne of God was at Jerusalem, He governed the world immediately (not only Israel but the world, and this according to the good or bad conduct of Israel); whilst after that, although He did not cease to govern everywhere, already (even in this book - Israel being in captivity) He is seen acting by the secret springs of His providence, and not by the immediate action of the revealed rule of His law, as in the midst of His people.*

{*The book of Esther is a striking instance of the secret government of God, at a time when He could not recognise His people publicly; and I judge this to be the reason why God does not permit His name to appear throughout the book. If He had been named, He would not, so to speak, have permitted Esther to remain the wife of Ahasuerus.}

170 Although the child of God is able to confide entirely in Him, for "the very hairs of our head are numbered," it is happy to see the government of God manifested openly in the world. It will be the case in the millennium; the government will be immediate and direct, so that the justice of God will be seen by men, whilst now, all goes on secretly. His ways are often a labyrinth to us now, for our normal position, as being saints, is quite different. God is perfecting us for heaven, and has no object in manifesting in us His righteousness upon earth. The heavenly thing is much better and more precious. He makes us pass through all kinds of earthly trial with this object in view. A Christian is often astonished at what he suffers individually for righteousness' sake - it is a general case. But for the Jews God will appear, according to His promise, the moment they turn with humility and confession to Him. Thus does He answer Daniel. We have already observed, that faith never forgets that Jerusalem is the city of God's holiness, and that His eyes are there continually. Even when the Israelites have failed, and when God is obliged to abandon them for the time, to faith it ceases not to be the holy city of God.

Verse 21. "About the time of the evening oblation." This expression makes us feel the Jewish atmosphere we are in, for of course there was no evening sacrifice at Babylon. Jerusalem was burnt, but faith remained. It was the time of the evening sacrifice - the Jewish scene fills his thoughts.

Verse 22. "And he informed me and talked with me and said, O Daniel, I am now come forth to give thee skill and understanding." Verses 23, 24. "For thou art greatly beloved: therefore understand the matter and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city" - observe how the angel accredits the faith of Daniel, making him the representative both of Jerusalem and the people - "to finish the transgression and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the holy of holies."

Many Christians find great difficulty in this entire passage, from their not seeing that whilst it has already had an accomplishment (as far as is needed for the establishment of its truth), on the other hand, it has not been fulfilled at all. If we do not see this, it is impossible to understand the events that are still future. All that was necessary on the part of God, in order that the events announced in the verse we have been reading should take place, has been accomplished, and even proposed to the Jewish people; but still nothing has taken place as to the actual accomplishment of them, the train of circumstances having been interrupted, and the church (the heavenly people) having been introduced in the interval, until the time decreed of God, when these events shall be taken up again with the Jewish people, when the due time comes, whether by the apostasy which exists in Christendom or by the ripe state of the Jewish people in a bad sense and in a good one.

171 Let us consider, for example, the new covenant. It will be established with Israel and Judah; Jer. 31. This is not yet accomplished. The Jews are dispersed towards the four winds of heaven. Now a covenant must be established by the blood of a victim; and so the blood of the new covenant has been shed, and therefore all that is necessary for the bringing in of this covenant with the Jews has been done on the part of God. But actually nothing as to this nation receiving it has taken place; for they rejected the Messiah both personally and under the preaching of the apostles. Meanwhile the counsels of God as to the church have occupied and do occupy the interval, this heavenly people having nothing in common, as to their position, with that which God did and will do for the Jews.

This point being ascertained, beloved friends, the verse becomes comparatively easy; indeed, we may say, that the special difficulty disappears, for we perceive that as to fact God has completed everything. He has sent the Messiah, He has presented Him to the people, the blood of the covenant has been shed, and propitiation made. But if it be asked, whether these blessings have been efficacious with regard to the Jews as a nation, it must be answered, that nothing has been done; and this is our present question. We must not here, then, consider a satisfaction apart from its application, but rather its efficacy as regards the Jewish nation; and thus we shall be led to consider whether the nation is in those circumstances which should precede the time when the application of this blood shall be made to them. "He [Christ] died not for that nation only, but that he should gather together in one the children of God that are scattered abroad," John 11: 51, 52. Now in Daniel we have to consider the application of this blood to the Jewish people, and in the explanation of all the prophecies, we must take this fact into consideration. It is clear that the death of the Messiah is, in a certain sense, a fulfilment of this prophecy, for His death is a propitiation made for sin. But what is here said of it, taking into account the object of the passage, is in nowise accomplished. Having prefaced with these remarks, let us examine what is the result of all this for the people.

172 "Seventy weeks are determined upon thy people." There is no reference here to us Christians; the verse refers to the people of Daniel, and to the holy city of Daniel. The seventy weeks are only applicable to them. There may be, in this portion, many events which will also affect us, the Antichrist for example, for both Jews and Gentiles have had to do with that wicked one and still more have they to do with the cutting off of the Messiah. But the aim of the prophecy is "thy people and thy holy city" (that is, the Jews and Jerusalem). Once put aside this people and city as objects of the thoughts of God here below, and there is no longer applicability in the prophecy; so that we must set aside Christianity for the moment, as not being the object here. And why? Because Christianity has, in its position before God, nothing to do with either Jew or Gentile. London has as much to do with Christianity as Jerusalem. Jerusalem is, to a Christian, no more holy than any other city. There may be deeply interesting associations connected with it; but it is in no sense whatever our "holy city." "Seventy weeks," then, "are determined upon thy [Daniel's] people."

Now for the details. Verse 25, "Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks." In the first period, the space of seven weeks, Jerusalem was to be rebuilt, and that, in troublous times. This has been accomplished, as we find from Ezra and Nehemiah.

173 Verse 26. "And after threescore and two weeks shall Messiah be cut off, but not* for himself." We know that this has likewise been accomplished. As the Head of the Jewish people, He has been on earth, and been rejected. As to His inheritance, as to the holy city, particularly as Messiah, He has had nothing at all. He was cut off; He has had nothing as the Messiah except spittings and death. And as the Son of David, He has had absolutely nothing. He is now at the right hand of the Father, but in His title of King of the Jews, He has not yet been owned. He entered Jerusalem as king, riding upon an ass, and was rejected.

{*I read, "and shall have nothing," i.e., shall have nothing of His dominion as Messiah.}

Verse 26. "And the people of the prince that shall come." This is some new person, not the Messiah; otherwise how could it be said of this person, "he shall come?" According to this prophecy, Messiah had already come, and had been cut off. Besides, it is not the people of Christ who is cut off, that "shall destroy the city and the sanctuary." This happened according to the saying of the chief priests and Pharisees; John 11: 48. "The Romans will come and take away both our place and nation." Neither is it the prince himself who thus acts. It is the people of the future prince who do this-of the prince that shall come - the chief of the empire (Roman), of the last beast. The fourth monarchy, viz., the Roman, destroyed the city and the sanctuary, as it is the body of which he, as prince, will be the head.

Verse 26. "And the end thereof shall be with a flood, and unto the end of the war desolations are determined." Verse 27. "And he shall confirm the ["a," margin] covenant." If it had been said the covenant, one might suppose it of some covenant already existing, whereas there is no such thought in the expression. "He shall confirm covenant" - that is, establish it, not with many, but with "the" many, or the mass. As Christ had but a very small remnant, whilst the mass of the Jews rejected Him, the prince who shall come shall establish a covenant with the mass. A remnant will undoubtedly escape, but the covenant which this prince shall confirm will be with the mass of the people.

"And he shall confirm a covenant with the* many for one week." This is the week which still remains, for Christ was cut off, it is said, after the sixty-nine weeks. After this period, we are told of "the people of the prince" (the Romans under Titus), who destroy the city, and then we have the prince himself confirming a covenant for one week, which is the last or seventieth week. We are to leave off counting from the time the Messiah was cut off, viz., at the end of the sixty-nine weeks. After this period, time, so to speak, does not go on: God does not take count of it; it is indefinite. But the seventieth week still remains to be fulfilled. [See footnote page 32.]

{*The Hebrew has the article.}

174 "And in the midst of the week, he shall cause the sacrifice and the oblation to cease" (v. 27). It is evident that at this time the Jews are re-established with their sacrifices and oblations. The "prince that shall come" will establish an alliance with the Jews during one week. But at the expiration of the half, he will completely change his conduct, and will cause their sacrifices to cease. He thinks, as before explained, to change the times (Jewish festal days) and the laws; they are delivered into his hands, and he effaces them. This is the history as far as facts go.*

{*Properly speaking, Matthew 24 and Mark 13 only take account of the last half of this week; for the first half is a time of testimony and belongs to the period of the beginning of sorrows and of testimony in general, and of the labours mentioned previously to Matthew 24: 14.}

We, as believers, comprehend that the Lord Jesus made the (Jewish) sacrifice cease to those who believed on Him, just as to them, that is, to faith, John the baptist was Elias, according to those words, "If ye can receive it, this is Elias which was to come." In like manner to faith, Christ was the Messiah, the Son of man, to His disciples looked at as believing Jews. Nevertheless, He adds, "ye shall not have gone through the cities of Israel, before the Son of man shall come."* But as to the Jewish people itself, the Spirit omits entirely all that we Christians enjoy, because in fact they rejected Jesus.

{*He supposes the continuation of their testimony (which will be stopped, at least at Jerusalem, when "the abomination of desolation" shall be set up there), omitting the whole period and the testimony properly called Christian.}

If interpreters insist that Jesus Himself laboured during the first half of the seventieth week, and that account is taken of it (the half week), for those who believed, but that as to the nation this half week has been lost, on account of their unbelief, and that they will receive the Antichrist, who will present himself in a like manner, I am far from objecting. He certainly did establish divine relationships with the little remnant of His disciples, whether one hundred and twenty, or five hundred, and in consequence, as to their labours, He speaks but of the last half of the seventieth or last week. At the beginning of this last half their labours are interrupted; the other half is lost in the general history of their previous labours. For the Jews the whole week is yet to come, because they have not received Christ at all. All that can be said as concerning them is, that the Messiah has been cut off and has had nothing. For (whatever computation we may incline to, as to the disciples), it is said, there shall be sixty and two weeks (besides the previous seven), unto Messiah the prince, and after sixty-two weeks Messiah shall be cut off. The Holy Spirit leaves the matter in the shade, because He counts with reference to the nation, for whom the last week has been null and void, and it is the false prince* (Antichrist), in whom the thread of the narrative is resumed, as if it were at the end of the sixty-ninth week; although, as we know, the church, the heavenly people, have meanwhile been introduced and already occupied a period, considered as to earth, of more than eighteen hundred years. Thus a place is left for faith, whilst as to the history, it is one of unbelief (Compare Isaiah 61: 1-3, Luke 4: 19.) Christ the Prince has never yet been Prince, nevertheless He was so to faith in His disciples. A question for the consideration of those who examine this most interesting detail of prophecy, is, whether the Lord presented Himself officially to the Jews as Prince or Ring, before His entry into Jerusalem, according to Zechariah 9: 9. Upon that, we know, He was cut off.

175 The seventieth week is, then, still to have its accomplishment under Antichrist. The Jews at first, with fair appearances before them, acknowledge him as their chief;* as Jesus Christ said, John 5: 43, "If another shall come in his own name, him ye will receive." Thus Antichrist offers himself, and the Jews receive him. For the first half of the week** all goes on well, but then he turns in anger against them, destroys their system, and exalts himself against God.

{*I would reserve here, as before, a question arising in my mind as to the first and second beasts of the Revelation, as well as the wilful king of chapter 11 of this book. See pages 215-224.}

{**You will find this same date of twelve hundred and sixty days repeated several times: as with regard to the little horn (chap. 7), also to the beast of the Apocalypse (Rev. 13), and in Daniel 12 with thirty days added, as to the abomination of desolation.}

That which Jesus did on the part of God, Antichrist counterfeits, according to the word just quoted: "I am come in my Father's name, and ye receive me not; if another shall come," etc. Therefore I allow, in a certain sense, that to faith this cessation of sacrifice (alluded to previously, "he shall cause the sacrifice to cease") has taken place. For the little remnant did own Christ to be there; but for the entire nation there has been as yet no accomplishment of any part of the week.

176 Scripture is not silent concerning this covenant of the Jews with Antichrist, and their consequent judgment. In Isaiah 28: 14, we read, "Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. . . ." "Your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it" (v. 18). These are the threats, as to the moral position in which they shall be found in that day.

It is the last half of the week which occupies the mind of the Spirit of God as to these terrible events at the end. Thus the little horn is to continue "a time, times, and half a time" (viz., three years and a half, or the half of a week). Power is given to him for this time. So in Revelation 13: 5, "There was given unto him a mouth speaking great things, and blasphemies, and power was given unto him to continue forty and two months."

I do not cite here the similar period of the two witnesses, because I believe that their time of prophesying is during the first half week.* It is a time of testimony in order that the remnant may withdraw themselves from the influence of Antichrist;* and during that time God preserves those who bear testimony, as well as the sanctuary and the altar, and those who worship there.

{*[There are various statements here which the author would now modify, chiefly as to the distinction of the Antichrist from the Roman imperial chief, and as to the time of the two witnesses. See pages 215-224 and footnote page 32. - Ed.]}

I have said that the sacrifice and oblation would be restored. This is noticed in prophecy, although at the same time their re-establishment will be utterly rejected by God. It is written in Isaiah 66, "The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made" - an intimation of the restoration of the temple, but then - "to this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word" (viz., the remnant).

177 The sacrifices are offered but rejected: read Isaiah 66: 3-6. Again, Daniel 11: 31, "And [they] shall take away the daily sacrifice," etc. Again, in Daniel 12, "And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days." This is thirty days over. It will take thirty days more for purification, and yet forty-five more for complete peace; verse 12, "Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days." This latter half week is still referred to, in which, the daily sacrifice being taken away, Antichrist will be there, and the abomination of desolation set up in the holy place. (Compare chap. 8: 11.)

In Matthew 24 we find this same circumstance exactly. The Lord, having alluded to wars and rumours of wars, becomes more precise. He had spoken until verse 14 in quite a general way, and, like Daniel, declared that the city and temple should be destroyed, and also the people. But as He goes on to speak of the labours of His disciples, He enters more fully into the general history. "Many shall be offended," etc.; and He counsels His disciples as to their conduct, as witnesses of the truth, and tells them that before the end came "this gospel of the kingdom shall be preached in all the world for a witness."

All this was to happen, not at a given time during the seventy weeks, but, generally speaking, before the end, but of course after the discourse and departure (death) of Jesus. Afterwards He says, "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth, let him understand)" (v. 15). Here is the abomination of desolation placed at Jerusalem, the testimony is over, and the disciples have only to flee: "then let them which be in Judea flee into the mountains." Jerusalem is then delivered over to the judgment which awaits it.

There is yet another important and interesting circumstance, as to this last half week. We find it in Revelation 12. We shall see that this date of the abomination fits in exactly with the time of Satan being driven out of heaven. The woman flees into the wilderness (v. 6), where she is fed one thousand two hundred and sixty days. Verse 7. "There was war in heaven, Michael and his angels fought against the dragon"; read to the end of verse 12, "knowing that he [Satan] hath but a short time." Now it is exactly during this half week that the abomination of desolation is set up in the holy place. This is given more in detail in chapter 11.

178 Further, "He shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined, shall be poured upon the desolate." That is, by means (or on account) of the abominable wings, or literally, "on account of the wing of abominations." The word "abomination" is always in the Old Testament simply "an idol." For example: the abomination of the Moabites was the idol of the Moabites. Solomon put the abomination of the Ammonites upon the mount of Olives, that is, the idol. The word "wing" always gives the idea of "protection." "Under his wings shalt thou trust," Psalm 91: 4.

"On account of the wing of abominations," means as it appears to me, on account of the protection of idols. They take refuge in idolatry for a protection; and this is the finishing stroke of their wickedness, and the consequence is, the desolation which descends upon the desolated one, until the end of these seventy weeks - a desolation always increasing, for it is not alone the destruction of the city, but also Antichrist who deceives the people, who makes a covenant with them, and, as it were, holds them in his grip. God is set aside and denied; Antichrist even makes himself God; the sanctuary, if not destroyed, is at least profaned, and degraded in every way. The abomination is put into the holy place, and thus idolatry is introduced. At last Antichrist sits there as God, he allows or confesses nothing at all but himself, until God is no longer able to endure him, or those who are subject to him.

There is no account of this in our present chapter. But there is in Daniel 7; and in the New Testament the Lord thus speaks of the Jewish generation, "When the unclean spirit is gone out of a man, he walketh through dry places," etc. (Matt. 12: 43). Consult the whole passage. They enter in and dwell there: and the last state of that man is worse than the first. "Even so shall it be also with this wicked generation." This is the history of the Jews. I do not say there may not be other applications of the passage. What was this wicked spirit? It was idolatry. After the Babylonish captivity there had been no more idol worship; the unclean spirit had gone out, and the house was empty, though there was every kind of profession. Then the spirit of idolatry which found no rest returns to the house at the end. It will be the case with the Jews, and then there will be an open rebellion against God; they will be joined with Antichrist, who makes war upon their Messiah. And it will be then on account of the protection of these abominations, that "the desolation shall be poured out upon the desolate one." See Isaiah 54: 1; Lam. 1: 13 and 3: 11.

179 Compare Daniel 10, 11 and 12. In the last chapter we have the complete deliverance, and he adds in this last, thirty days, and forty-five days, to the half week. Then all will be happy and blessed. There will be a certain time necessary after the destruction of Antichrist to re-establish everything in order. The whole of this chapter is in affinity with the end of Daniel 7, and with Revelation 13 and 17. We shall have to consider it again in connection with chapter 1.

Studies on the Book of Daniel

J. N. Darby.

<05033E> 179

LECTURE 7

Daniel 10

I shall take a few verses of this chapter to mark the position of Daniel when he received this answer, and the circumstances by which this reply was introduced. We shall find, dear friends, some instructive circumstances at the commencement, in the position of Daniel and in the state of his soul. God also notices this, for the man clothed in linen says to him, "Fear not, Daniel," etc. (v. 12). The position of Daniel was that of affliction in the presence of his God.

The date of the third year of Cyrus (v. 1-3) is important, because the Jews (the remnant at least) had returned to their land, from the first year of the reign of this prince; so that it could not be the captivity of Babylon which occupied Daniel's heart at the moment. He had remained at Babylon after the departure of a great number of these Jews for the land of Canaan; but the people were not at all in the state which the prophetical Spirit in Daniel could recognise as the fulfilment of blessings; and the consequence of this is, that the prophetical Spirit of Christ in Daniel is still occupied with the state of this people, and can in nowise content itself, even although there was a certain degree of blessing with them. Cyrus had done much, as we may learn from 2 Chronicles 36: 22 and Ezra 1. The decree to rebuild had already been given in the first year of his reign. But the Spirit of God had caused Daniel to range over the whole period of the Gentiles, and he well understood, though there had been a kind of deliverance - some relief through the goodness of God, a little refreshment from above - that nothing was really accomplished of the divine promises. It was impossible that the prophetic Spirit of Christ in Daniel's person should remain tranquil while awaiting the accomplishment of the intentions of God's love to His people; so that Daniel was then, as if the captivity were not over, bowing down his soul before God.

180 There had been, on the occasion of rebuilding the temple, features of sorrow in another quarter; Ezra 3. The elders of the people, who had seen the old temple, wept; and at the same time, the younger, who had not known it, uttered cries of joy. And this sorrow is often felt in like circumstances by those who have apprehended the divine counsels, either as to what God had set up at the beginning, or what He will yet set up. Like Daniel, they weep in the midst of the blessings, in which consists the joy of those who only think of the present moment. The cries of joy prevailed without, for it is said, these cries were heard afar off; but amongst the people present they knew not which to distinguish. But at Jerusalem, as well as at Babylon, he who had a sense, however imperfect, of what the state of the people of God ought to be, would not fail to recognise their wretched condition in the midst of these joyful exclamations. "Behold, we are servants this day, and for the land. . . . behold, we are servants in it: and it yieldeth much increase unto the kings whom thou hast set over us," Neh. 9: 36, 37. And yet these Persian kings to whom Nehemiah alludes were altogether favourable. It is true there was cause of anguish; at one time the counsels of God prevailed, and at another those of Satan in hindering the rebuilding; but, generally speaking, the kings of Persia were favourable to the Jews. But so long as the Gentiles were holding dominion over the people of God, it was impossible that the Spirit of God in the prophet could allow that the designs of God regarding His people had been accomplished. He could bless Him for all the good that existed, but even when the decree had gone forth, the elders wept. Nehemiah said, "We are servants," etc.; and Daniel continued to afflict his soul before God.

181 We often find in Scripture some apparently little circumstance which is an index to us of the thoughts of the Spirit of God. Thus the date of the third year of Cyrus opens a field of interesting thought, for the position in which Daniel was found enabled God, so to speak, to continue to reveal to him His intentions about the people. Evidently God had separated Daniel from the things which were doing for the momentary resettling of the people, that He might lead his heart still onward to the "end of the indignation" which really still subsisted.

There is also another subject of instruction here, which I would not omit. I allude to the actings of God by means of angels, and how there were demons who sought to hinder the ministry of the providence of God, as to His people. "Fear not," says the angel to Daniel, "for from the first day that thou didst set thine heart to understand, and to chasten thyself -before thy God, thy words were heard, and I am come for thy words" (v. 12). Nevertheless, the answer of God by the angel did not arrive until three weeks after. Then the angel relates to Daniel how this happened, and the difficulties he had to encounter at the court of Persia, by the opposition of the prince of the kingdom against the Jews, and that Michael, one of the chief princes, had come to help him. Daniel had known nothing of all this. God, in this way, exercises the obedience of His angels, and at the same time puts the faith of His servants to the test. Thus, then, is Daniel pre-occupied with his people, and with the glory of God in their midst; he cannot content himself with anything short of the accomplishment of the promises, and therefore he humbles and identifies himself with the misery and affliction of the people, according to the Spirit of Him who said, "In all their affliction He was afflicted." Then God, who has given His servant grace thus to behave, acts from on high to reveal all His purpose to him, putting at the same time his patience to the proof, whilst the angel is combating at the court of Persia. I have no doubt it is the same for us; God also puts our faith to the trial. It is not that He does not hear and answer (He knows perfectly beforehand what the end will be); but He wishes to see if faith goes to the end of the difficulty, and then He answers. Faith, which is much more precious than gold which perishes, is thus put through its trial, and "found unto praise . . . at the appearing of Jesus Christ." In another view we see the exercise of the angels in the government of God.

182 Verse 14. "Now I am come to make thee understand what shall befall thy people in the latter days." Here is the answer to the affliction of Daniel, but an answer not yet to be accomplished. There are two ways of judging of the thoughts of God as to His people. The first is to consider the condition in which God had placed them in the beginning - how He had formed and fashioned them of old: the second is to consider (in what state the church will be found, or, to express it in reference to the case of Daniel), in what condition the people of God will be found at the end, when God shall have accomplished His counsels concerning them.

Thus, when Daniel considered the actual condition of his people, they might be found to possess many blessings from God and chastisements also; but the thoughts of the prophet, or spiritual man, would be either toward the state in which God had placed them in the beginning or toward that in which they will be found at the end. The same may be said of man in the abstract. If I think of my actual condition, I may either revert back to Adam without sin, or I may look forward to the resurrection state, in which I shall be hereafter, and realise in spirit either the one or the other; and compare my present state with the state of Adam in innocence, or of Christ in glory. So with the church and the Jew. If I consider the latter, when first established in his privileges, or at the end in the glory of the Messiah, both the one and the other evidences the state of imperfection which existed at the time of their return from the Babylonish captivity. Again, if I consider the church at the beginning, I see the effect of the power of the Spirit of God; but I can also, by examining the promises of God, view the church when she will be in glory with Christ; and in either case her present weakness is apparent. Daniel did these two things. In his confession, in chapter 9, he had considered much more the past condition of the people, whilst here it is much more their future, such as will ensue at the conclusion of the trials of chapter 12.

The introduction of Michael, the great prince, who stands for the people of God, necessarily leads us on to the occurrences at the end according to the counsels of which he assures the accomplishment. The actual circumstances they were in give the leading idea. He begins from that time, and goes on until the time when the counsels of God should be brought to pass. We only need touch upon the historical part. The Persian and Grecian empires form the framework of the historical narrative; but the object of the prophecy, as may be seen, verse 14, is what was to take place in the latter days.

183 Verse 20. "Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come." These two empires are viewed in relation to the people of God. They were, as we know, the second and third monarchies. The first part of the history of the third or Grecian is given us in chapter 11: 1-4 (these verses giving the connecting link of this monarchy with that of Persia).

After its (the Grecian's) establishment under the first powerful king, it was divided into four parts. We have already had some notices of it. The two principal kings were those of the north and south - principal, not alone in regard to their power, but because either the one or the other had always possession of the land of Canaan. This is why they are introduced here; the history of the holy land and of the people of God, after the establishment of the Greek; or third monarchy, occupies the mind of the Spirit. Every one is agreed that as to these kings, it is a history of the Ptolemies and Seleucidae, and the history is so exact, that unbelievers have sometimes said that Daniel was written after the events.

At verse 20 we come to the history of the last of these kings. I do not say that what is here related of him will be accomplished at the end; but at all events he is the type of that which will take place at the end. It is not my object to enter into all the details of the historical part; he makes an expedition against the king of the south, then a second; chap. 11: 29. I pass by the details also of these two kings. "At the time appointed he shall return, and come toward the south; but it shall not be as the former [expedition] or as the latter." "For the ships of Chittim shall come against him; therefore he shall be grieved and shall return" (v. 30).

Here the power of the west (Chittim) is introduced into this history of the two monarchies. The people of God were situated between the kings of the north and south, exactly as lately the Holy Land became an object of contest between Mahomet Ali and the Sultan.

184 Now, on the occasion of the last expedition here noticed (chap. 11), these ships of Chittim arrive on the scene. A power from the west mixes itself up with these two eastern powers (viz., the king of the north and the king of the south) - some power from the other coast of the Mediterranean, whether Italy or Greece. But further, we also find apostates from the holy covenant. Thus there are, first, Jews, allowed to be the objects of the covenant of God, and those who are apostates to it; secondly, those from the west, north of the Mediterranean, who enter into the previous quarrel; and by these new elements the scene is completely changed. Then in verse 31 we have the last of these kings, viz., of the kings of the north, brought before us. "And arms shall stand on his part," or more literally "forces [arms] shall rise from [out of] him." The expression "shall rise from him," or "shall come from him," may be used in two senses: a king's lieutenant, one who takes his place as commandant; or one who succeeds him in the government. "Arms shall rise from him, and they [the arms] shall pollute the sanctuary of strength [or, which is the fortress], and shall take away the daily sacrifice, and shall place the abomination which maketh desolate."

This verse is of the highest importance, as giving us the date of the last indignation. The Lord Jesus has drawn our particular attention to this date in Matthew 24 and at chapter 12: 11 of this prophecy, the calculation which serves to mark the time of blessing sets out from this event. "And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days," etc., etc.

But to return to chapter 11: 31, as to the "forces which shall rise," it will be some one who will come on the part of the king of the north (I do not say who will be the king of the north). Some one will come on the part of him who will be the king of the north in these times, who will introduce his forces - his arms - into the holy place, who will defile the sanctuary, and who will place "the abomination that maketh desolate."

As to history, this is evidently what did take place. It was the generals of Antiochus Epiphanes who defiled the sanctuary. This was by no means the accomplishment: otherwise the Lord would not have spoken of the event as future. A long time after the reign of this king, the Lord Jesus came into the world and spoke of this prophecy as yet to be. But we have another proof of the time when these things will take place - a proof which is connected with the Lord's word in Matthew 24. In Daniel 12: 1 we read, "And there shall be a time of trouble, such as never was since there was a nation," etc.; and the Lord Himself speaks exactly thus concerning the same time: and then the people of God are to be delivered - an event which had not taken place in the time of Jesus, nor has it yet.

185 It is clear we must put aside any Christian circumstances, because it is plainly stated that the trouble shall happen to the people of Daniel in the last days. Now we are not the people of Daniel, and these last days have not yet occurred to them. The verse speaks of arms - forces - which come from this king, and which defile the sanctuary, take away the daily sacrifice, and place the abomination which causes desolation.

It would appear,* if we consider the forces as sent by him, that the king of the north of those times would be in possession of the promised land: at least, that certain attempts upon it, on his part, had succeeded. But after this paranthetic verse (viz. 31) the prophet proceeds with the general history. Verses 32, 33, "And such as do wickedly against covenant shall he corrupt by flatteries."

{*If "shall rise or come from him" be interpreted as of a power who shall take his (the king of the north's) place, this would no longer be the case.}

We are able now in some sort to understand the state of the people of God before the end. This wicked one (I do not say who it is) will be, at that time, in the land of Canaan, and in the possession of the territory of the king of the north, and "will corrupt those who do wickedly against [or as to] the covenant," viz., those Jews who are not true to Jewish hopes. He will incite them to apostasy - for this is the force of the word rendered by 'he will corrupt'; "but the people that do know their God shall be strong and do exploits." Here we have a division of Jews into true and false, and the development of good and evil. But we must note that they that understand among the people and instruct many (v. 33) are the same as those spoken of in chapter 12: 3, 10, and also in chapter 11: 35. They are the Maskilim, or persons instructed in the mind of God, and are a class of persons apart. Thus there will be a remnant of Jews, not only those who are spared in general, but persons instructed in the mind of God; and we find the same specially distinguished in Isaiah 65 and 66, besides those who will escape the judgment executed against the wicked ones. These understanding ones among the people (v. 33) shall teach the multitude (the masses); or will give instruction to them. I translate the Hebrew word by 'the multitude' because the word 'many' of the text has the article in Hebrew, as if one said 'the many'; and the article, in my judgment, throughout these chapters is special.*

{*The passages found with the article are chapters 9: 27; 11: 33, 39; 12: 3. In chapters 11: 34, 44 and 12: 4, 10, it is not so.}

186 "Yet they shall fall by the sword and by flame, by captivity and by spoil, many days." Such is the condition of the people, unless you choose to apply this passage to the Maskilim. My own opinion is, that it applies to the people, because of verse 35:* "Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge and to make them white, even to the time of the end: because it is yet for a time appointed." The trial of faith will be through them, for as faithful Jews one should have supposed that such as these might surely count on the help of God; for they have been encouraging others to "trust in the Lord." Nevertheless, some of these are to fall, and then, unless faith is very strong, the others will say "Where is their God?" as in Psalms 42 and 43, which express, in the language of the Spirit of Christ, the anguish of the remnant, of whom their enemies say, "Where is their God?" And when these understanding ones fall who had hope in Him, the unbelievers will say, there is no intervention of God in their behalf: but these judgments being appointed, the people are left (speaking generally) throughout the period to go through them, and to undergo the consequence of their position.

{*De Wette, a good German translator, applies it to the Maskilim.}

Now Christ, in Matthew 24, speaks of these times in general - of the things (taking, as an occasion, His announcement of the destruction of the temple) which were to take place after His death. He takes these times, and speaks of the same circumstances, and so He gives the same starting point, where one is given, viz., the moment when the times and the laws are delivered into the hand of the little horn - of the king who, during twelve hundred and sixty days, does "his own will"; the moment, namely, when the abomination of desolation is set up in the holy place, which event marks the final desolation of Jerusalem.

187 After this general history of the state of the Jews, the idolatrous and wicked king is introduced in verse 36: "And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god," etc. Verse 37: "Neither shall he regard the God of his fathers, nor the desire of women" (that is, the Messiah who had been promised), "nor regard any God: for he shall magnify himself above all." This is the wicked one. Verse 38: "But in his estate shall he honour the God of forces"; viz., in the place of the true God he shall honour Mahuzzim for God - some idolatry; for Mahuzzim signifies fortresses or high places fortified. There is probably some connection between this and the forces of war upon which the king reckoned. "And a god whom his fathers knew not shall he honour with gold," etc. It is to some invention of a god that he does this. Verse 39: "Thus shall he do in the most strong holds [Mahuzzim] with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many [the many,] and shall divide the land for gain."

A difficulty here presents itself: "he shall cause them to rule over the many." Who are they whom he shall cause to rule? It appears that he will establish certain powers in connection with these false gods, and he will be there with these Mahuzzim in these fortresses, and then it will be the instruments of his power, who will join themselves to him. He will make them (the instruments) rule over the mass of Jews, and he will divide their land into lots as a recompense. This seems to be so far the history of this king.

It is remarkable how he is introduced quite suddenly. We must ever remember that when the prophet is occupied with the purposes of God towards His people at "the end of the indignation," it is in connection with the kings of the north and south, and with the land of Palestine, His own land, which lies between them; and that in the latter day, when the people will be under the divine judgments in that very land, there will be a small faithful remnant, who hold fast by the holy covenant, when the great mass are ready to apostatise. This is the subject which the Spirit brings forward, and inasmuch as the wicked one, this king, will be found in these countries,* he is introduced as mixed up with these kings of the north and south.

{*We remarked on chapter 11: 31, that in taking the Hebrew words "mimmenu yamedu," in the sense of forces sent on his part, this king will actually be at this time in the territory noted as that of the king of the north.}

188 In the New Testament, the sources of wickedness are quite different; for the Spirit of God there considers the moral condition of Christendom, where this apostasy arises, and in consequence, the wicked one is portrayed as a public apostate; but evidently it is the same person.

In Daniel 7 * we saw him in yet another point of view, viz., head of the last monarchy - the little horn of the fourth beast, whilst here he is seen as a king who has to do geographically with the eastern countries, and is among the Jewish people. I shall quote two other passages, where this idea of the king is found. Observe, he is not called the king of the north, though occupying geographically his territory; he is called "the king," because in the eyes of the prophet he holds that position. He it is who exalts himself, and pretends to be the king and the pastor of the people of God - a pretender, and a bad one, to these two offices; but as such he will present himself, and he is so called in Isaiah 30: 33: "Yea, for the king it is prepared." Consult also Isaiah 57: 9: "Thou wentest to the king with ointment." This passage speaks of the condition of the Jews, and of the accusations of God against them. Both these portions touch upon the history of the Antichrist after he has become king.

{*The question relative to the two beasts of Revelation 13, would again recur here.}

There is one more observation needed, that we may be able to link this remarkable parenthesis (in which "the king" is introduced on account of his connection with the kings of the north and south) with the rest of the chapter: it is, that from verse 21 to the end of verse 35 the prophet is always speaking of the same person, whilst from verse 36 to the end of verse 39 we have the history of this extraordinary king himself. These last verses designate the Antichrist properly, and my opinion is, that from verse 21 to the end of verse 31, it is rather the king of the north, but who is also the type of Antichrist. I mention this, because many persons who have studied the chapter find great difficulty in deciding whether the history of the Antichrist begins at verse 21 or at verse 36. It is the same person from verse 21 to verse 35; and he was a type of Antichrist, even Antiochus Epiphanes.

189 The Spirit of God makes no mention of those who followed him; it was he who furnished the typical circumstances, and which necessarily therefore partially answered to the prophecy. But in verse 36 the Spirit speaks of the Antichrist himself, "the king shall do according to his will." Before this, I judge, they are typical circumstances which apply to Antichrist.

I hope we understand, that although we are a part of the fourth monarchy (materially, not spiritually), these prophecies relate immediately and simply to the Jewish people - the people of Daniel in the latter days. The Antichrist is the link, between this history and ours; for it is the spirit of apostasy described in 2 Thessalonians, which is the effective source of the conduct of this last king, here presented to us in his connection with the Jews in the east; but who, morally speaking, is allied with those who have abandoned Christianity, or the light now existing. Elsewhere he is found allied to the Jews at the beginning of his connection with them; afterwards he will deny them and set up himself as God.

May God preserve us from all trace or appearance of that spirit which will shew itself in these days in opposition, whether against the Almighty and Most High God, or against the Lord Jesus, the Prince of princes. May He keep us in humility of heart, giving our affections to the Lord Jesus! So shall we be safe. If we are content to be nothing and Jesus everything, we shall be guarded by Him, for Him, and for ever.

<05034E> LECTURE 8

Daniel 11: 36; 12: 1, 2

We have already said something in general upon this king; we have spoken of him in connection with what went before; but independent of circumstances, as a personage, he is of importance sufficient that we should notice him more fully. It is generally admitted, that it is the same as is called Antichrist, the wicked one, but under a special character, as I mentioned towards the close of the last lecture (that is, in connection with the Jews, and in the land, which is an object of dispute between the king of the north, and the king of the south). And in fact, this wicked one will unite in his own person every feature of iniquity. He will be a blasphemer against the true God - a persecutor of the saints - the head of the apostasy; and he will encourage idolatry. In fine, it is "the king who shall do according to his will.

190 It is impossible to mistake the character of the person mentioned in 2 Thessalonians 2, "shewing himself that he is God." And it would be well if we referred to a few passages, which mention the different characters attributed to him, beginning with this chapter of Daniel. The first trait is, that he is in Palestine, in the land of the heirs of the holy covenant, and exalts himself, and magnifies himself above every god, whether false or true. In spite of this he is to prosper "till the indignation be accomplished": God permits it, because it is the time of His indignation against the Jews; chap. 8: 19. This indignation is the period spoken of in Isaiah 10: 5, 24, 25: "For yet a very little while and the indignation shall cease." There is an indignation with a certain limit. It is not said that the time of this king is the period of the indignation, but it is a time during which God does not interfere to deliver Israel. He allows the trial to go on, and Israel to suffer the effects of it; and so Antichrist prospers until the indignation is accomplished. It is not said that when the indignation is over, Israel will be re-established in the enjoyment of their promises; but Christ can then act for Israel instead of leaving them under the indignation. He will yet have to subject the nations to the exercise of His royal power, in the midst of His earthly people.

Verse 37. "Neither shall he regard the god of his fathers . . . for he shall magnify himself above all." This is a strong feature of the pride of man; "he magnifies himself above all." He would efface every idea of the true God; he is indifferent whether about the real religion of the heart, or the religion of his fathers; he dislikes even the name of Christ (called here "the desire of women"); he is even against religious customs, and religious nationality; he has no respect for any god. But, arrived at this point, it is necessary to keep the people in restraint, and he needs instruments for this, as well as his gods, mahuzzim (fortresses) - some species of idolatry, which he introduces when he has denied every god. This idolatry will be connected with the interests of those who govern. He will cause them to rule over many (the many, the mass), viz., the people of Israel, and the country will be divided among his chiefs. So far the royal and Judaic history of this king.

191 We proceed with passages which represent him under other points of view. In chapter 7 he is seen as a little horn, not as king in Palestine, but as a particular horn of the fourth beast, and in the same chapter* we also have the period determined for the end of the persecution of the saints, "until the Ancient of days came" (v. 22), as distinct from the time when He sat upon the throne (v. 9). Thus Christ comes, and "the judgment is given to the saints of the most high," or "of the high places," and "the time came that the saints possessed the kingdom." These passages determine the general end of the war which the little horn wages against the saints. In the last it is not said "the saints of the high places." In fact three things are marked: viz., the coming of the Ancient of days; the judgment given to the saints of the high places; and the time when the saints shall take the kingdom.

{* I have before noticed the question which arises to my mind here.}

We turn now to certain portions in the New Testament, which speak of this period and of the little horn under still other aspects, just as we may behold Christ under different aspects. In the epistle to the Thessalonians he is described as a chief, the result of the apostasy which shall invade Christendom; "Now we beseech you, brethren, that ye be not soon shaken. . . except there come a falling away first," 2 Thess. 2: 1-3.

The first thing is the apostasy, not of the Jews (this we have seen in Daniel), but of Christendom, and it will necessarily happen before the execution of the judgment - before the day of Christ; as must also the appearance of the "man of sin," who is clearly not the apostasy itself, but, I judge, follows and winds it up. The apostle marks the two events before the judgment: viz., the coming in of the apostasy, and the revelation of the man of sin - the son of perdition (an expression which signifies that he possesses this name, by his nature, his character, and his acts) "who opposes and exalts himself against all that is called God, or is worshipped." Read to verse 10.

This is his character in connection with Christendom, and Christendom in connection with him. First of all, there was a mystery of iniquity, which was commencing in the time of the apostles, which was to continue for a certain time, afterwards an apostasy would follow, and then the revelation of the wicked one.* The Lord will destroy him "with the brightness of his coming" (the manifestation of His presence). But there is something else. The New Testament gives us the moral features of the appearance of this wicked one, viz., that it is according to the power of Satan; and what makes these verses remarkable is, that the same words which are used to describe the manifestations of this power of Satan are employed in speaking of the proof of the mission of Jesus Christ as Messiah; Acts 2: 22.

{*There is much mention made of this wicked one in the Psalms, principally in his relation to the Jews.}

192 There are two remarkable circumstances; viz., that the coming of Antichrist is spoken of just as the coming of Christ, one, a mystery of iniquity; the other, a mystery of godliness. As the Son of man is to come, so also will the Antichrist come; and his coming will be after the power of Satan; he will perform lying miracles. It will not be merely a set of principles at work; the effect will be mighty in seducing those who perish. A positive power of error comes in, because men "received not the love of the truth." "God shall send them strong delusion . . ." for they "had pleasure in unrighteousness." It is a judicial blinding.

It is said also in Isaiah, "Make the heart of this people fat." After a period of longsuffering on the part of God, blindness happened to the Jews, when they rejected the Messiah: and when patience has had its perfect work, they will yet be delivered over to a spirit of idolatry - that spirit which shall, meanwhile, have sought out seven spirits more wicked than himself, and the last state of that people shall be worse than the first. And so when those who call themselves Christians have obstinately refused to receive the truth, although it has been proposed to them, a positive and special blindness shall come upon them from God, "that they all might be damned who believed not the truth."*

{*Man under the light of creation (Romans 1), the Jews (Isaiah 6), and Christendom (2 Thessalonians 2), arrive at the same end.}

We continue our history of this king from Revelation 12. There the dragon is seen (who is the devil or Satan, and seduces the whole world) cast out of heaven, v. 10, 12. This malicious power no longer occupies the heavenly places,* but when this occurs, it will be a time of fearful woe to the earth. It is the beginning of his "great wrath, because he knoweth that he hath but a short time."

{*This power in heavenly places (Eph. 6), against which we now wrestle, is consequently no longer there.}

193 After this we have a vision of the woman, who "is nourished for a time, times, and half a time." In other words, as soon as Satan is cast out of heaven, a period of three and a half years will elapse before he is judged on earth. Accordingly, in chapter 13 we find that the dragon gives the beast his power, throne, and great authority - this beast, of whom we read in the same chapter that "power was given him to continue forty and two months." He is found with the same characteristics as those before mentioned, only under more detailed historical circumstances. "And there was given unto him a mouth speaking great things and blasphemies," v. 5. "And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven." Satan could no longer himself meddle with heaven, and therefore he sets on the beast against those who dwell there. Also "it was given unto him to make war with the saints (on the earth), and to overcome them; and power was given him over all kindreds and tongues and nations" (v. 6, 7).

There is a fact here worth observing - it is a kind of imitation of the ways of God. As the Father has given all power to the risen Son, and the Holy Spirit exercises all the power of Christ before Him; so Satan imitates the same thing in evil. The dragon will give his throne to the beast; and remark what is said of the character under which he will be worshipped, "And I saw one of his heads, as it were, wounded to death, and his deadly wound was healed." It is when this wound is healed, when there shall be a kind of resurrection (not personal, but the power of the beast raised up again), that all the world will wonder after the beast, and the second beast will exercise all the power of the first beast before him.

Revelation 13: 11. "And I beheld another beast coming up out of the earth" . . . which "causeth the earth and them which dwell therein, to worship the first beast whose deadly wound was healed." We have here a power which pretends to be that of Christ (I do not say the heavenly power), but which pretends to be like Christ on the earth; but, in fact, an ear which could hear would discover it to be that of the dragon himself. As Pharaoh said to Joseph, "Only in the throne will I be greater than thou," so this second beast will exercise all the power of the first beast before him - this second beast, which speaks like a dragon, whilst it has horns like a lamb. Verses 13, 14: "And he doeth great wonders, so that he maketh fire come down from heaven . . . and deceiveth them that dwell on the earth." These verses speak of what is done before (in the presence of) and in sustaining this power of the first beast; the second beast causes him to be worshipped, and an image to be made to him, and he seduces them that dwell on the earth.

194 This second beast is again mentioned in Revelation 19, under the designation of the false prophet. Here again, as the Spirit of the Father, speaking in the disciples, acted for the glory of Christ; so this beast, here called "the false prophet," speaks the language of the dragon, and supports the glory of the last beast. It will be a spirit zealous for idolatry, and who will even execute judgment on the earth, as the prophets ere now have done.

In the Revelation we find the connection of the beast with Babylon, which is yet another thing. In chapter 17: 1, 3, it is said, "I will shew thee the judgment of the great whore." "And I saw a woman sit upon a scarlet coloured beast . . . having seven heads and ten horns." "The beast which thou sawest was, and is not . . . yet is" (v. 8). This is a kind of death and resurrection. When it appears for the last time, it has a devilish character, it comes out of the pit, and then is destroyed. "And they that dwell on the earth shall wonder . . . when they behold the beast that was and is not, and yet is" (or rather, "and shall be there"). It is a coming* of this beast. When the world beholds this appearance of the beast, it is astonished. There is another circumstance, "And the beast that was and is not, even he is the eighth [king] and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast" (v. 11, 12). It is an event which has not yet occurred.

{*All the best editions of the Greek Testament employ here the word elsewhere used for the "coming" of Christ.}

We perceive that these kings will exist at the same time with the beast. Three of them will fall (see Dan. 7), but the seven others will continue. The beast rules and unites in a single body the power of these kings, but the kings exist; it will be a kind of confederation, in which each horn acts royally in his own sphere, but gives his power to the beast, who blasphemes against God. "For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled," Rev. 17: 17.

195 Another feature in his character is, "that the ten horns . . . shall hate the whore" (v. 16), who for a long while ruled the beast. We remember in Daniel 7 that among the ten horns another arose, who got all the power of the beast, who in fact morally becomes the beast, and causes three of the horns to fall before him. This one in the eyes of Daniel, and in fact in his conduct, will be the beast. This horn will control and give its tone to everything. Having touched upon the passages which refer to this same personage, we must still remember that it is in Palestine, and viewed personally, that we have to do with him here.

But to continue with Daniel 11. "And at the time of the end shall the king of the south push at him . . . he shall enter also into the glorious land" (v. 40, 41). This is the moment when God begins to act. Both the kings of the north and south, in their same geographical position, are at war with this king. "And the king of the north shall come against him like a whirlwind." This king of the north seems to be a very prominent power, which possesses the territory of the ancient kings of Syria. My judgment is, that the rest of the chapter applies to him, although formerly I thought it applied to the king. Daniel now continues the thread of this history (which had been interrupted by the notices concerning the king); that is, he resumes that of the Jews in connection with the kings of the north and south. And there is a fact which confirms me in the opinion of this invasion (v. 41) being that of the king of the north; namely, "he shall enter into the glorious land." Now if it is a question of "the king" he is already there.

Verse 41. "And many countries shall be overthrown, but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon." This is a circumstance not to be omitted, because it demonstrates the exactitude of the written word. For in Isaiah 11: 14 you will find that these three powers which escape the king of the north, are in existence still later: "Ephraim shall not envy Judah, and Judah shall not vex Ephraim, but they shall fly upon the shoulders of the Philistines towards the west . . . they shall lay their hand upon Edom and Moab, and the children of Ammon shall obey them." Verse 42. "He shall stretch forth his hand also upon the countries; and the land of Egypt shall not escape" - an announcement that the king of the south loses his kingdom. See Isaiah 11: 15.

196 Verses 43, 44. "But he shall have power over the treasures of gold and silver, and over all the precious things of Egypt. . . . But tidings out of the east and out of the north shall trouble him, therefore he shall go forth with great fury . . . yet he shall come to his end and none shall help him." This is the end of the king of the north.

I add a general idea of chapter 12 to shew the connection. Verse 1. "And at that time shall Michael stand up, the great prince which standeth for the children of thy people." Here is special reference to the Jews, in whom Daniel was so much interested, and on whose account he had fasted and mourned for three full weeks. After having described the events pertaining to the kings of the north and south, the angel says, notwithstanding all these desolating scenes, Michael shall stand up for the children of thy people. Nevertheless, "there shall be a time of trouble, such as never was since there was a nation." This is exactly what is announced in Matthew 24 as to take place in Judea. "When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet" etc. (v. 15-21). It is clear that this cannot happen twice. It is the time of Israel's deliverance "and at that time, thy people shall be delivered": only it is confined to "every one that is found written in the book."

One could not fail to remark, while reading the chapters of which I have given the abridgment in the two preceding lectures, the character of this terrible personage of the last days. The king of the north is fearful enough as a conqueror and pillaging invader; but this king is spoken of as making war against God. It is not merely a desire of conquest, but of open opposition to God and the Lamb. It is the effectual power of Satan and of a lie; it is blasphemy; it is persecution. One feels it to be everything the most terrible in human hatred, animated by the power of Satan fallen from heaven, and who establishes his throne upon earth against the God of heaven and the Lamb. The appearing of this wicked one is the most important point in these chapters, whether as the expression of the iniquity of the Jews and Christendom, or as that of the pride of man.

<05035E> 197 LECTURE 9

Daniel 12: 2-13

In reading this chapter, one is struck with the particular character of the book, and more especially with the care which God evinces to comfort, or rather to shew the most entire sympathy with, the remnant in the afflicting circumstances in which they are found. It is certain that Daniel still remained in captivity at Babylon (which, indeed, it appears he never left) when the remnant had returned to Jerusalem. So that typically he far more represents the state of the people in captivity under the Gentiles, than the prophet of the people when God was acknowledging them.*

{*It is worthy of remark that, in the prophets of the first captivity, God by the Spirit never calls Israel "my people." He declares they shall be, and the Spirit remains among them as when they came up out of Egypt; but "Lo-ammi" remains unrecalled.}

It is quite true that the remnant will escape at last, but this Daniel saw afar off. He represents specially the suffering remnant, and the sympathies of God with them. We find in other prophets, as Isaiah and Zechariah, magnificent promises for this remnant, to whom the Lord will reveal Himself, when Christ has appeared. He shall make "the house of Judah as his goodly horse in the battle," and "he that is feeble among them shall be as David," Zech. 10: 3; chap. 12: 8. There we see the power of God in manifestation among the people at Jerusalem; but it is not so in Daniel. The last thing we see here relative to Jerusalem is that the king of the north "plants his tabernacles in the glorious holy mountain." There is no detail in this book of the subsequent full and remarkable deliverance; but it is rather occupied with the Jewish remnant in the land, beaten by the tempest of the Gentile monarchies. On the other hand, there is still the sympathy of God with them, but He is not with His people after an evident manner (for they are still in captivity); and it is rather an intervention of Providence in a hidden way which delivers and secures in the midst of trials and difficulties. Compare Psalm 44: 10, 11, where this state of things is described.

198 Daniel 12: 1. "And at that time shall Michael stand up," etc. He appears to be the prince of the angels, or the archangel. It is a custom to speak of archangels, but the word of God mentions only one, the chief of the angels. I am silent as to who it is, because the Scripture is; but however this may be, the intervention is a providential angelic one. Michael is there in relationship with the people of Israel. By this passage we learn who it is that will stand for the children of Daniel's people, as well as the excellency of this angelic power which God in His providence employs - " who standeth for the children of thy people." It is a time of trouble, as we have seen, and herein consists the difference of God's acting, as I have just considered it. There is now a providence of God which is a concealed government; but hereafter there will be a manifest and public rule by Christ, when everything will appear - a government direct from God. There is now a government of arrangement, by which all things are made to "work together for good to them that love God," and for the accomplishment of His purposes; but this action is usually a concealed one. In Esther we have a remarkable instance. The name of God is not found in the book; the Spirit has wished to shew that, whilst the Jews were in captivity, God had His eyes upon them, but that He acted in a hidden manner and would not name Himself in their midst.

In the time of Michael it will be a time of distress. This is the second thought in the chapter, and it is the same in Jeremiah 30: 7. There could be but one such time - none is to be like it: "For the day of the Lord is great and very terrible; and who can abide it?" Joel 2: 11. Nevertheless it is the day of deliverance for Israel: "Strangers shall no more serve themselves of him: but they shall serve the Lord their God, and David their king [Christ] . . . but I will not leave thee altogether unpunished," Jer. 30: 8, 9, 11. These promises have evidently never yet had their fulfilment, for it will be a final deliverance.

The same time is alluded to in Matthew 24: 21. "For there shall be great tribulation . . . and except those days should be shortened, there should no flesh be saved," etc. This is the terrible distress which is to come upon Israel at the last. Consult also Mark 13: 19 for the same account. It all occurs at Jerusalem, where the abomination of desolation will be set up, or in its vicinity. In Luke 21: 22, 24, there is a certain difference, as we shall see presently.

199 Daniel 12: 1. "At that time thy people shall be delivered, every one that shall be found written in the book." These are the elect. The days are shortened on their account, otherwise no flesh would be saved. Jerusalem would have been as Sodom or as Gomorrah, except the Lord had left a very small remnant; Isaiah 1; Rom. 9. Verse 2. "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." The angel, as it appears to me, speaks in this place of the deliverance of the people brought back from among the Gentiles. "Many of them," etc.; it is only a question of the people of Daniel.* No doubt judgments will fall upon the Gentiles, but in speaking of those with whom God is more immediately occupied as the object of His thoughts, the people of Daniel only are intended. I recall to your minds Daniel 10: 14, "Now I am come to make thee understand what shall befall thy people in the latter days." The fulfilment of this declaration is taken up in chapters 10, 11, 12. "Many of them which sleep" (namely, a multitude of Jews in general, but not all) will appear on the scene; as for some, it will be "to everlasting life," and as to others, "to shame and everlasting contempt."

{*It seems to me that these words are added to complete the picture; for the principal part of the prophecy is occupied with the details of that part of the people who are found in the land when the wicked one shall be in the exercise of his terrible and malicious power. But in this verse the lot of those who had been lost, and were to be gathered from among the nations, is given to us. These only enter as accessory into the scheme of the prophecy (this portion of the people having been without the limits of the prophecy, not having entered into the land to figure as the Jewish people). It is for this reason that they are represented as "sleeping in the dust of the earth."}

The expression "dust of the earth" is common in the writings of the prophets, when a person is in captivity and overwhelmed, as in Isaiah 26: 14. In pronouncing judgment upon the nations, the prophet says, "They are dead [those who despised the Jews, "other lords besides thee have had dominion over us"], they are deceased . . . therefore hast thou visited and destroyed them and made all their memory to perish." But in verse 19, speaking of the Jews, "thy dead men shall live; [together with] my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out her dead." Here is the resurrection of the Jews. "Come, my people, enter into thy chambers . . hide thyself as it were for a little moment, until the indignation be overpast." This same indignation of which we have been speaking in verse 21. "For behold, the Lord cometh out of his place to punish the inhabitants of the earth."

200 God had been, so to speak, concealed; He had allowed the evil to go on: but, dear friends, what a thought! Think of God coming out of His place! When we consider our inability to make head against wickedness - how Christians tremble at the sight of the increase of evil, hardly knowing what to do; while they see, on the one hand, the proud self-will of man, and on the other, this unexpected and inexplicable tendency to superstition - the powers of darkness under this form having invaded even countries which were delivered from it, and who are trembling at it; I say, then, it is precious in face of all this to know that God will come out of His place True, it will be in anger for the moment - in anger against the wickedness, and to put it away; but also that good may be before His face, and before our eyes who are fatigued with what we behold. On this account w e can bear the idea of judgment, and even cry "How long!" And O how happy to think of an indignation which will change active evil into rest, blessing, peace, liberty, and freedom from the yoke of sin, as soon as the Lord Jesus shall have executed His judgment! We are not now speaking of the church (although this is the most precious part) but of the poor world labouring under the yoke of Satan. For even when good has been effected, evil gains ground on all sides.

The apostle could well say "The whole creation groaneth," etc. We understand - we who know the secret of the goodness of God - that it groans. "Ourselves also which have the firstfruits of the Spirit" must "groan within ourselves," unless we should withdraw ourselves from the love of God, and from the groanings of the Spirit within us. And the more we observe the progress of evil, the more we shall feel the need of this indignation of God that His power may be felt in executing judgment in this world. And if faith is strong in our hearts, it will engage us in helping out, by the activity of love, all those we can, from this necessary judgment, whether this fearful act is likely to fall on them owing to the natural energy of sin in their hearts, or from the superstitions and errors to which they are attached by education; for it will fall upon whatever seduces the heart, as it is said, "Come out of her, my people, that ye be not partakers of her sins," etc. (Rev. 18). We see then that it is judgment which will take away the power of evil, and for this it is that the appeal is made to the saints, etc., in the Apocalypse, to rejoice in the destruction of Babylon. It will be a terrible judgment; but until it happens, a poison or venom corrupts everything, even when one's own self is withdrawn from it.

201 I have been led into this digression, on the subject of the judgment of God, on account of the ending of Isaiah 26, which I quoted, and to explain the application of the resurrection to the Jewish people. I will mention another passage in Ezekiel 37 - that of the dry bones - which will help you to understand this point. It is often quoted as having reference to souls; and morally, no doubt, the same effect happens to those who are quickened of God; but the only subject of the chapter is the nation of Israel, and not at all souls. "Son of man (v. 11), these bones are the whole house of Israel. Behold, they say [in captivity], Our bones are dried." This is not what dead souls say; "therefore (v. 12) prophesy . . . thus saith the Lord God, Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel." The Israelites, when they return, are treated as if they had been buried among the nations. "Then shall ye know that I am the Lord." It would be sad to remain there in the land, if it were a literal resurrection; for the hope of those who are literally raised is far higher.

The prophet continues with the history of the two sticks, Judah and Israel, which are to become one, when "one king shall be king to them all," Ezek. 37: 22. Nothing can be clearer than that the subject of the chapter is the deliverance and blessing of Israel by Jesus Christ. Daniel 12 also treats of Israel coming out of the graves - buried among the Gentiles; but it omits the final result under Christ. Many, it says, shall awake (not all), and of these some shall be for everlasting contempt, as some will be for eternal life. This part is added, as I said before, because the main concern of the prophecy was with the holy land and the Jews residing there. Other Jews will be manifested in the actual times before the final deliverance of Israel; and the Spirit of God, consequently, speaks of those latter in this passage.

202 The contents of these first verses apply in their results to the Jewish remnant, whose deliverance terminates that time of distress during which Michael stood for it, and delineates all that takes place during that period. It is the deliverance of the remnant and that of the people - all those written in the book.

But besides, among those who are delivered will be some who will be in the front of the battle, as being occupied with the things of God, and who will discern the times. Thus, "And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars for ever and ever." If you have paid attention to the preceding chapter, you will recognise these wise ones: they are a remnant who have been often mentioned; as in chapter 11: 35, "and some of them of understanding," etc.: verse 33 also, "they that understand," Maskilim. It will be an enlightened remnant - persons who will discern the times, and who will occupy themselves with the welfare of the mass of the people, and that faithfully, according to the light they will possess. "And they that turn [the] many to righteousness" [or rather, "instructed the many in righteousness," this was the object of their labours]. There is no thought about evangelising, nor of those who are blessed through evangelising. The prophet is speaking solely of those Jews who shall be engaged in the instruction of the mass of the people, with a view of withdrawing them from the deceitful ways of Antichrist, and from all the evil which he will carry on. Those who have thus laboured among the many will "shine as the stars for ever and ever." This special remnant is mentioned, as before said, in Isaiah 65, and 66.* These are the closing circumstances of the remnant: viz., this time of distress; the people delivered, that is, the remnant; many who were buried, as it were, among the nations, who shall awake, whether for good or evil; and the special lot of the understanding ones. There is still, at the end of the chapter, the reply to the question of Daniel as to the duration of these things, of which the solution, for the Jews, was concealed until the time of the end.

{*Some little doubt has been thrown on my mind as to this.}

We are in the time of the end, for it is to be hoped that all will soon finish; but, in another sense, the church is always in the time of the end, because the church does not belong to the present age, as it is said, 1 John 2: 18, "As ye have heard that Antichrist shall come, even now are there many antichrists; whereby we know that it is the last time." Now, seeing this, "they that be wise" will apply morally to the church, so far as she preserves the place which the word of God gives her, although she is not the direct object of the prophecy. The church is supposed to know that the last days are arrived, and that the prophetic warnings are important, in order that that day overtake us not as a thief; for to be overtaken is not the proper portion of the church. (Compare 1 Thess. 5: 4, etc., and Rev. 3: 3.) And hence also in the Revelation (feeble as we are in the comprehension of it) it is written, "Seal not the sayings of the prophecy of this book, for the time is at hand." What is said to Daniel is exactly the reverse of the position of the church, which, having an unction from the Holy One, knows all things; but in Daniel it is said, "shut up the words and seal the book till the time of the end."

203 Verses 7, 9, 10, "And when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not. . . . And he said . . . the words are closed up and sealed until the time of the end . . . but the wise shall understand." Now, so to speak, the church is the faithful remnant; for the church commenced with the understanding remnant of the Jews; such was its beginning. Thus in the Revelation one is encouraged to hear and to keep the words of the book, and intelligence* is supposed among Christians. Verse 11: "And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be twelve hundred and ninety days. Blessed is he that waiteth and cometh to the thirteen hundred and thirty five days." There is something striking in this answer as concerns the Jews. The Lord Jesus uses the same date, omitting these days added at the end; otherwise He gives the same point of departure. The date does not begin until the last half-week; because until then there is no event to furnish an epoch from which one can commence counting, the position being then also definite and decided. I judge that in the Revelation there is a previous half-week, during which there will be a peculiar testimony at Jerusalem; but that which notably fixes the time of distress to the Jews (and this is the subject before us) is the abomination of desolation set up in the holy place at Jerusalem; and this is at the beginning of the last half-week. See note page 32.

{*We must distinguish between the intelligence, and the application to oneself of these prophecies, whatever the application may be. What was revealed to Abraham concerned Lot.}

204 This being the principal thing, I doubt whether there is any date whatever in the word as to the general course of the prophecy, or for the time which elapses between the rejection of Jesus and His return. That there may have been events adapted to the prophetic facts - analogous in principle - during the interval, I do not doubt; and events most important to recognise in their moral features. Many eminent Christians have sought to calculate these dates, but my conviction is that all these will be found wrong in the fact. Some have indicated 1844, and some 1847; I have made them myself in my time. It is not, then, to blame others, that I say I do not think there is any basis for a true calculation; and I doubt whether the Lord has fixed any other date, than that of the half-week of Daniel, when the abomination of desolation is set up.

The prophecy speaks of seventy weeks, but almost all Christians allow that these have passed, except the seventieth one, and that at the end of the sixty-ninth the Lord was upon earth. Moreover the date, of a time, times, and half a time, has reference entirely to Jerusalem; and it is not a period of years at all, but simply of days. For this date is given us at the end of the chapter, after the sacrifice has been taken away, and after the setting up of the abomination. Now the words of the Lord Himself afford a complete proof that it has no reference to centuries any more than to Christendom: for He speaks of a special time - of certain persons in peculiar circumstances interested in and occupied with what occurs at Jerusalem - of women with child - of the time which it takes to flee to the mountains - of the season of the year suiting that flight - and of the sabbath-day. Neither could we suppose that there would be signs in the sun, etc., etc., during centuries. It is of these things that Matthew 24 speaks, as being identified with "the twelve hundred and sixty days," and "a time, times, and half a time."

I will just recall to your memories my previous division of Matthew 24. We must keep in mind the occasion of the reply of our Lord to His disciples. He had passed judgment on the Jewish people at the end of chapter 23. "Jerusalem, Jerusalem, thou that killest the prophets, etc. . . . for I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord." Here is a positive judgment passed, and upon the nation as such. There is no question of individuals, for He does not say to individuals "ye shall not see me." And so it must be the nation, or a remnant of it at least, and at a time yet to come, who will say to Jesus, "Blessed is he that cometh in the name of the Lord." The high priests themselves have never said it; on the contrary, their language was, "Away with him, crucify him." The Lord had previously pronounced their judgment; but it is of the nation that He says, "Ye shall not see me henceforth until," etc. It is a quotation from Psalm 118 remarkable for its prophetic announcement of the rejection of Him who was to be acknowledged at a later time.

205 Then Matthew 24: 1, etc., "And Jesus went out and departed from the temple: and his disciples came to him for to shew him the buildings of the temple", for they were yet imbued with a Jewish feeling. Verse 3: "And the disciples came unto him privately, saying, Tell us when shall these things be? and what shall be the sign of thy coming, and of the end of the world" (age)? They supposed that what the Lord had said about the temple would take place when the Messiah should return; and they asked when these things should happen. Observe the expression "end of the age." When the Lord uses it, He does not speak of Christianity, which was not then established. When His disciples said "the age," they had no thought about Christianity; they spoke about the Jewish age, in which the Messiah was expected; the age of the law until the Messiah should come for the Jews. Their question was, When shall the end of that age be?

Now from verses 4-14 Jesus tells them the circumstances which should take place: these are warnings. And He adds some circumstances which should happen before "the end of the age." That is to say, He closes the account of the Jewish remnant which should endure to the end. At verse 14 Jesus details another event: "And this gospel of the kingdom shall be preached in all the world . . . and then shall the end come"; that is, not only certain things should happen to His disciples, but also, there should be the preaching of the gospel of the kingdom, throughout the habitable world, and then should the end come.

206 Then He commences His particular instructions to His disciples who should be at Jerusalem at "the end of the age." As He had spoken of the Jewish nation, so here He speaks to His disciples, addressing, in their persons, the remnant which should be found at the end. "When ye, therefore, shall see the abomination . . . stand in the holy place, then let them which be in Judea flee into the mountains." Nothing can be more evident than that the Lord speaks of a precise time, and not of something which happens morally, and which may be distributed, so to speak, over centuries. Thus, "neither let him which is in the field" . . . "woe to them that are with child, and to them that give suck," etc. "Pray that your flight be not in the winter, neither on the sabbath day." It is impossible not to perceive that the last allusion is to Jews who would not venture to go further than a certain distance on the sabbath-day.

Verse 21. "For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be." We are here absolutely in the time of distress (predicted in Dan. 12 and Jer. 30: 7) at Jerusalem, to be followed by the deliverance of the people of Daniel, at least of the remnant, and by the establishment of the Jews in Palestine with David (Christ) as their king. But before this unequalled period of tribulation there will be "the beginning of sorrows," Matt. 24: 8. And whenever the abomination is placed, there will be twelve hundred and ninety days, with forty-five added, before there is a complete deliverance at Jerusalem. The forty-five days added will introduce all that the faithful remnant could desire in order to their happiness. Mark agrees with all this. They both pursue the history until the manifestation of Jesus. "Then if any man shall say unto you, Lo, here is Christ; or, lo, there, believe it not,* for there shall arise false Christs. . . . For as the lightning [v. 27] cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be; for wheresoever the carcase is, there will the eagles be gathered together." There where the dead body of the Jewish people is, the visitation of God will come.

{*This, to me, is a convincing proof that the passage does not apply, properly speaking, to the church; because our expectation is to be caught up into the air to meet Jesus. To tell us He is in the desert would itself prove an impostor; for we are to be in the air with Him before He can be there.}

207 "What shall be the sign of thy coming?" The nation will have no sign for its instruction, although fearful signs will be there. This is the answer to the nation: Christ shall come as the lightning. In heaven only there will be a sign; I do not say what the sign is, but there will be one there when He comes. "They shall see the Son of man coming in the clouds of heaven with power and great glory," Matt. 24: 30.

I will add a few remarks as to Luke 21. There is a difference, for Luke does not occupy himself in the same manner with Jewish details. It is not the gospel of the Jewish kingdom. The only question of the disciples is, "When shall these things be?" It is not about the "end of the age." It applies only to that which should happen at the destruction of Jerusalem. When Titus took it, more or less of those fearful events took place, similar to what will happen at the end; but it is not the same thing as the time "such as never was." There will be great earthquakes, etc. Read down to verse 10.

In Luke's gospel there is more reference to evangelising in a direct manner, although the result as to testimony is the same: "ye shall be hated of all men for my name's sake." "In your patience possess ye your souls." But there is not a word about the abomination of desolation. "When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh." And this was accomplished in the siege of Jerusalem, which has already taken place, as history testifies. Possibly there may be similar features when the nations shall surround Jerusalem; but no mention is made of a time of distress such as never was. All that is said is, "There shall be great distress in the land, and wrath upon this people"; and they "shall be led away captive into all nations; and Jerusalem shall be trodden down until the times of the Gentiles shall be fulfilled." This is altogether another matter. There is no account of any deliverance of the Jews. It is not said "Blessed is he . . . that cometh to the thirteen hundred and thirty-five days"; but on the contrary, Jerusalem is trodden down until the times of the Gentiles are fulfilled. Things are left in this state by the recital, the events in it being applicable down to the end, but accomplished in the desolation of Jerusalem by Titus. Verse 25: "And there shall be signs in the sun and in the moon." Generally speaking, Luke does not answer to the exact accomplishment of the prophecies of Daniel, but principally to those whose fulfilment is now passed, and which Jesus set forth to His disciples to influence their conduct according to their particular question (v. 7); and the signs which he gives (v. 24, 25) are applicable rather to the Gentiles, than to Jerusalem and the Jews.

208 But to conclude with Daniel 12: 7. "It shall be for a time, times, and a half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished." This is another proof that the date relates to the end, for it is evident that he has not accomplished to scatter the power of the holy people. "And I heard, but I understood not."

We are not to conceive of the "end of the indignation," as if it were the complete and entire re-establishment of the Jews in all their privileges. When the indignation is over, then the Christ - God - and Christ in the name of God, takes Israel as His people to begin to establish them fully. The Jews having again become the people of God, He begins to put them into the enjoyment of all their privileges; and Christ begins to appropriate Himself His rights as Messiah.

"None of the wicked shall understand" (v. 10). It will be the same in the Christian apostasy. "God shall send them strong delusion, that they should believe a lie." "But the wise shall understand." "And from the time that the daily sacrifice shall be taken away . . . there shall be twelve hundred and ninety days." I have no knowledge why there should be the addition of these thirty days to twelve hundred and sixty days, unless it be an indication that after the end of the half-week, during which the Antichrist prospers, there will yet be needed thirty days before the final blessing to the Jews comes in. "Blessed is he that waiteth and cometh to the thirteen hundred and thirty-five days" - for then the people will evidently be in a state of blessing. But, as I before said, Daniel gives no explanation or detail of this happiness; because the aim of the book is to shew the care which God takes of the remnant during the time of its sojourn (and this was Daniel's case) among the Gentiles. other prophecies speak of their happy position after their re-settlement; but Daniel limits himself to the expression that they shall be blessed.

"But go thou thy way . . . and thou shalt stand in thy lot at the end of the days." Thou shalt enjoy all this blessedness, be not troubled; God will take care of this, thou shalt have thy part in it all. We know that it is at the first resurrection - the resurrection of the saints - that Daniel will partake of this in company with Abraham, Isaac, and Jacob, and all those who have been faithful in every epoch. We have now arrived at the conclusion of this remarkable book. I have not pretended to give you anything more than its great features, such as God has up to this shewn to me. By their help you may be enabled to proceed farther for yourselves. May God bless His word.

Remarks on a Part of Daniel

J. N. Darby.

<05036E> 210

{Here follow a number of pieces on prophetic subjects somewhat later than several discussions of great length and of a more controversial character which will form a volume of themselves. Ed.}

My dear brother,

I send you some remarks on an interesting part of prophecy, including some principles long ago remarked, and recalled by recent study of some parts of Daniel. I shall be short, my object being to throw out the grounds of judgment rather than to reason on them. It has been long my conviction that there are two very distinct parties engaged in the trials of Jerusalem in the latter day. The alliance of Jerusalem with the one is the chief occasion of the desolation brought on by the other. This other is habitually termed the Assyrian in Isaiah. I now proceed to give you the elements of certain passages which seem to me to throw light on these points, and to facilitate the understanding of Daniel.

First, the indignation, see Isaiah 10: we have the revelation that the rod in the hand of the Assyrian is the Lord's indignation. This indignation is to cease in the destruction of the Assyrian. The characteristic term for this closing period is the indignation of Jehovah against the nation. We find, in Daniel 8: 19, the expositor, who tells Daniel that he will make him know what is in the last end of the indignation, for at the time appointed the end shall be. The wilful king prospers till this indignation is filled up. When the overflowing scourge (Isaiah 28), which is a flood and a treading down (compare Daniel 9: 27 and 8: 13), comes through Ephraim (that is from the north), the scornful men which dwell at Jerusalem have made a covenant with death and are at agreement with hell, and hence hope to escape the overflowing scourge. But, as there is a foundation-stone for faith, so judgment is laid to the line, and the overflowing scourge passes through and they are trodden down by it. We have then the period of the indignation and the special instrument of it (this attack of the Assyrian being repeatedly referred to in Isaiah, compare Psalm 83). We have also the fact, that, when the scourge of desolation passes through, the rulers at Jerusalem had made an agreement with death and hell to avoid it; but the overflowing scourge sweeps on.

211 The distinction we have at the close of Isaiah 30, where it seems to me the king is a distinct personage (Heb. gam hoo lammelek), "Tophet[-h] is prepared of old, for the king also it is prepared." These passages lead me to another expression of importance in this respect, and which also links together Daniel and these passages in Isaiah (Heb. chalah veneheratsah) the consumption decreed. You will find this in Isaiah 10: 23 (and something like it in verse 22) in connection with the indignation, and the Assyrian, and a very small remnant left of Israel from the judgment, but a determined one of God. In Isaiah 28 the judgment is clearly on Israel. Coming, as I have said, as to its progress through Ephraim, it finds the rulers of Jerusalem in league with death; and they are warned (v. 22) not to be mockers, because (Heb. chalah veneheratsah) a consumption is determined on the whole earth (land).

In Daniel 9: 27, we find the same expression translated "the consummation," and that determined. I apprehend the force is "for the overspreading of abominations [the protection of idols, which makes the great charge against the Jews of the latter day a desolator (m'shomehm)] there shall be a desolator, until the consumption decreed be poured on the desolate"; that is, the "overspreading of abominations" (al c'maph shikkutsim), whatever that may be taken to be, is the cause why the consumption decreed is poured on the desolate. Some take it as a fact, or prefer the margin. As I take the sense of the English translation to be just, I venture on Hebrew ground, but only to put questions. I suppose the Hebrew may mean "because," or "for," as in English. Next, is it not certain, according to the points, and the regular Hebrew construction, both from letters and accents, that it is because of the protection of idols; and that the idols of the desolator is not the connection in the Hebrew? The best translation I have access to concurs in this. If so, the sense, as it seems to me to be, is clear, namely, "because of the protection of idols [there shall be] a desolator, until the consumption decreed" - this appointed measure of wrath (against Israel).

I think the reading of the passages quoted, in Isaiah, shews plainly that the decreed consuming or accomplishment of judgment applies to Israel, and such a statement accords with the whole testimony of God's word on the subject. This confirms the English translation "on the desolate." And here again I appeal to my Hebrew friends. The usual sense of the Hebrew words (shamehm and shomehm) is, I apprehend, "to be desolate." The word used here (shomehm) is several times used for Jerusalem desolate, by Jeremiah in Lamentations, and in other parts of Scripture, as to it and other subjects.* No case of the active use is alleged by Gesenius, but this passage, which proves of course nothing, and Daniel 12: 11 which rests on a similar basis, and chapter 8: 13, all involve the question to be decided. For either of the last two cases, "desolate" or "desolating" gives a sense according to truth; but would in any case (shomehm) be "causing others to desolate"? However, of this in a moment. The use of an unusual form (Ezek. 36: 3) is the only other authority. Bagster's Lexicon does not give this sense. However this may be, there is no doubt that the common use of the word elsewhere is "desolate," and that the other expressions are usually applied to Jerusalem. The consumption decreed is poured upon the desolate. Until then there will be a desolator. Thus we should have the declaration that he (the prince to come) confirms covenant with the many (the body of the Jews) one week; and in the midst of the week he will cause sacrifice and offering to cease; and because of the overspreading or protection of idols there will be a desolator, until the consumption decreed be poured on the desolate - until God has filled up his judgment.

{*See Isaiah 54: 1; Lamentations 1: 13 and 3: 11.}

212 Now a few words on the question of the desolate; chap. 11: 31. It is a different word, the abomination of desolation (m'shomehm) the word translated (chap. 9: 27) "he shall make it desolate" - rather a desolator; they shall plant the abomination of the desolator. This seems admitted by the common authorities I have recourse to. It inclines me much to think that this passage refers much more distinctly to Antiochus than to the latter days (v. 32). "Do exploits" does not seem to me to characterise that epoch. As to chapter 8: 13, I leave this question, whether it is not the transgression of the desolate; when the transgressors are come to the full, transgressions against the daily sacrifice. It is clear in either case, that this causes desolation, so that I have nothing to oppose; but I would arrive at the force of the word. It is not, at any rate, an active desolator, I should think, in a positive way - as m'shomehm.

213 The existence of the latter word in chapter 11: 31 makes chapter 12: 11 more interesting. There, and there alone, we have "the abomination that desolates" (Heb. shikkuts shomehm); and to that, I apprehend, the Lord's solemn words specially refer as to the last days. I can hardly think that the Spirit uses in chapter 9: 27 the two words as He does to mean the same thing. If the difference in chapter 11: 31 and chapter 12: 11 be just, it throws vast light on the interpretation of the whole passage. Whatever may be the result as to the critical point, the connection of the two chapters of Isaiah (and others bear on it, particularly all from chapter 28 to the end of chapter 35) throws much light on the solemn scenes of the history of Israel and the world in the last days.

I just add here, that besides the evident division at the end of Daniel 6, between the historic scenes or dreams of others interpreted by Daniel, and the communications made to Daniel himself, there is a distinction to be made between chapters 7 and 8 (which have a common character) and chapter 9 to the end.

Chapters 7 and 8 are communications made to Daniel of certain events during the power of evil (the Jews being in no way delivered) and give us the two horns and their bearing on the history of those beloved of God, whatever their condition. But all this is seen as a picture, though a picture explained - a picture of the power of evil.

In the last four chapters, which date subsequent to the overthrow of Babylon, Daniel, according to the mind of God, is brought forward as intercessionally interested in Israel, and he pleads for guilty Israel, as Moses of old - differently as to tone, but presenting, by faith in God's own thoughts, the people, as His people, whatever their state may have been (and that is the character of faith, while fully, for the very same reason, owning and confessing the sin). The result is remarkably analogous as to this. The angel who speaks on the Lord's behalf calls Israel Daniel's people, and the city his city, as the Lord did to Moses. Daniel sees no vision here of historical wonders, but of the person interested in Israel, who communicates to him Israel's history in reply to his faith in God and love to Israel, as the man greatly beloved. Chapter 9 seems to me to refer rather to chapter 7 and chapters 10, 11, and 12 to chapter 8; the former to the western, and the latter to the eastern, subjects of prophecy. I believe these considerations will assist in the intelligence of the book, the latter remarks opening considerably the bearing of the two subdivisions. The explanation of chapter 7 is not in terms confined to the end of the indignation, as that of chapter 8 (though the special actings of the little horn are identified with the periods of chapter 12).

Enquiry as to the Antichrist of Prophecy

J. N. Darby.

<05037E> 215

January, 1849.

My dear brother,

I beg to send you a series of remarks, which have gradually been assuming importance in my mind for now three or four years, though I still present them only in the shape of enquiry, and shall be glad and thankful to receive the communication of any remarks, or the suggestion of any difficulties (many having presented themselves to myself in the period I speak of).

All who look for a personal Antichrist have been accustomed to assume that he is the head of the Roman empire, in whose hand imperial power will be and the throne of the world. Of this I much doubt. I have no doubt there will be this blasphemous power, the object of universal admiration. The Scriptures seem to me to contain a plain revelation of this. The belief of it, therefore, remains of course unshaken in my mind. The question is, Is this power the Antichrist? The outline of the state of things, I would remark therefore, remains unaltered; and I am glad to add this, because it is important that, while open to correction on account of our imperfection, ascertained truth should maintain its weight and authority: as a moral state of the soul this is important. I have often seen "the putting always everything in question" presented as sincerity and the love of truth. Whereas it is merely the haughtiest pretension of the human mind, which would hold its unshackled despotism to displace everything at pleasure, and make its own thoughts creatures of its will; while love of truth is seen in holding and being subject to known truth, in which we are taught of God, and, as subject to it, not departing from it. But, of course, even where known, we may be imperfect in our apprehension of it. I repeat, then, I see nothing to change in general, though doubtless much to learn, in the belief of this blasphemous imperial power which will act under or have the throne of Satan in the last days. The question with me is, if the saints have not lost sight of another power, of which the Scriptures speak more even than of the great public blasphemous government; and that the consideration of this power is necessary to the filling up of the scene according to Scripture. And I further question whether this power be not properly the Antichrist, though there may have been many morally.

216 I proceed to consider the passages, and present the thoughts which have occurred to me. Antichrist is not spoken of nominally, that I am aware of, elsewhere than in the epistle of John. There, it is needless to say, his character is wholly religious - an heretical and apostate activity against the person and glory of Christ and the essential doctrines of truth as connected with Him, and of which Christianity is formed. "They went out from us," thus manifested "that they were not all of us." The apostle then directed the attention of the younger saints who had heard that there would be an Antichrist to this, as giving his character and marking the last times. Further, he denies the Father and the Son - the revelation proper to and constituting Christianity. He does not confess Jesus Christ come in flesh - the other great cardinal basis of the truth. We may add, not as in contrast with Christianity, but as generally characteristic, "Who is a liar but he that denies that Jesus is the Christ?" This would be the first point to which godly Jews would be brought, without speaking of the doctrines of Christianity. When this was really owned, a man could be recognised as born of God. When the Christ formed the subject of religious belief and expectation, to own Jesus to be it implied a proper work of God. An apostate and heretical character is given then as the mark of Antichrist, and, further, as of Satan ("who is a liar?"). He does not own (which seems to me more Jewish connection and evil) Jesus to be the Christ. Who was the Christ, not what He was, is the subject of interest, and that is an answer to Jewish expectation, and the test of Jewish incredulity - ("If ye believe not that I am he, ye shall die in your sins"), and he who is a liar denies that the blessed Jesus is. It is evident that the presenting Himself as the Son made the Jews reject Him as the Christ, because thus they were, man was, morally put to the test; and it must have been so to be according to truth, and also in order not to present an object to human passions in a religious form, but the truth and glory and Son of God - God himself morally, and the manifestations of the Father in grace to the heart and conscience of men. (See John 8: 14-24). Still the two things are distinct, though impossible to separate, as both are united in His Person.

217 I may add here that the translation, "this is that [spirit] of Antichrist," is hardly warranted, that is, the insertion of the word "spirit," but I do not feel need to say more. In general, it is evident that what the Spirit of God designates as characterising this Antichrist are religious qualities or energies of evil. He is occupied with religious subjects, and characterised by that occupation, and in connection with Christianity and Judaism. This is not, perhaps, all his character; but it is characteristic: this is the "of the Antichrist." This is evidently of great importance. There is an energising spirit of this character.

We have then the fact as to the history of the latter day, that there are two beasts or manifestations of power united in their operations, but at the same time very distinct; each of them amazingly important in the place it holds, though one be distinctively on the throne of the prince of this world, the other not. Whatever title they may hold, those are the two. I speak of this, because, in some passages, and in our minds in reflecting on the spirit of the age, the general character may be presented, and we readily forget that there are certainly historically two vessels of evil power: one having the public authority and a certain character; the other, in whom is the energy which acts and produces the effect on men, in subservience to the throne and public power.

I shall consider first this second beast in whom the energy of seduction is found. It will hardly be questioned that the Antichrist, whatever system of interpretation is adopted, is found in one or other of these two vessels of evil power. First, then, the second is a beast. That is, there is an analogy in the nature of their existence. Now beasts are a well known figure; and I am not aware of any case in which they are not a temporal power; so that we have here a temporal power subsisting along with the great general power who had Satan's throne. This is nothing surprising, as we know horns or kings will so subsist who give their power to the beast. This is different, it is true, but it is a temporal power. It had two horns lamb-like. The Lamb is not Christianity but Christ. This beast, then (Rev. 13) in the form of its power resembled Christ, but its language was the full character and pretension of Satan, its speech dragon-like. This is evidently a remarkable character, a form of power like Christ, a language like Satan, not in deceit merely but in public pretension. It is not as a serpent, but a dragon - a royal Christ-like power with Satan-like language. But the power of this beast is exceeding great, though that of Satan. He exercises all the power of the first beast before him; he does not take it away at all from the former, far from it; but he exercises it all - the essential energy of evil is in him, though the other may be clothed with it. He makes the earth and its inhabitants worship him who was publicly on Satan's throne, whose deadly wound was healed. But his energy of evil was not only in the exercise or administration of another's power - he acts in intrinsic power as a prophet.

218 We shall see another character of this power in a moment; but I confine myself to this passage now. The character of the display of this power is frightful. What the prophets of Baal could not do, and what Elias did, as a contrasting proof that Jehovah alone was the true God, this beast does, at least in the eyes of men, besides other great signs. He seduces and deceives the inhabitants of the earth through the signs he was given to do before the beast. The beast would be content enough to have such an energy to sustain and support his throne, and exalt and adorn his authority in the eyes of men - authority which rested only in deceit and delusion of mind, or persecution. This seducing prophet and power leads them on to idolatry also, and gives breath to the image of the beast, so as to speak and have those killed who did not worship it. Thus, while sustaining the throne of Satan in the world, this second beast, while Satanic in his language, speaking like the dragon, has the form of royalty and prophecy established by signs, and such signs to the eyes of men as had erst sufficed to establish Jehovah's sole name and authority in the mind of Israel, to the destruction of an incapable Baal. The aim, however, of all is the recognition of Satan's authority in him whom he has placed on his throne; but the energy which produces the effect on the minds of men is in the second beast. While exercising power and bearing its form (a beast with horns), still religious seduction, and properly such as connects itself with ancient Jehovah-testimony, is what characterises this second beast: he is spoken of in Revelation 19 as the false prophet.

The first beast is evidently the great imperial Gentile power, to whom the empire is given in the accustomed terms of Scripture; but with its healed head, in its last blasphemous state, admired and owned by all not kept of God in sovereign grace, and hating and blaspheming them who had their tabernacle, in heaven. His rise, as that of other beasts had been, is out of the general mass of men - the Gentile world at large - out of the sea, as it is expressed. Besides this, we have inhabiters of heaven. What then is earth, out of which the second beast rises? There is no longer any pretension to heavenly association: all that is blasphemed. This religioso-prophetic influence will have its character and origin within the system and order of what subsists where Satan is and yet rules, this earth; but such position and relationship, when assuming a religious character, however blasphemous or seditious, is Jewish. It is the religion of the earth, and, viewed as rejecting Christ, must be false. Such, I apprehend, is the character of the seduction of the second beast - heavenly neither in reality nor pretension, but an exhibition of present power here in the sphere to which Satan is now limited. He is the proper present energy of Satan to lead the world to recognise the throne which he has been able to set up here in the first beast, which had its origin providentially in the world like other previous beasts. The second beast is earthy and Jewish in its character. But it is by present power, signs, and delusions (not, as is evident, by the law and the testimony), that he acts.

219 I would now turn to another passage, where the last form of evil is spoken of, and see what is its character there; 2 Thess. 2. Here we can hardly doubt, on reading verse 9, that there is a connection with the false prophet. But the question may arise, if it is not merely to characterise the time and reign of the beast, or if "whose coming" means that he himself is known by these signs. That is, is it generally characteristic, the first beast or the second?

But let us examine the passage. There is a falling away down here, as there is, on the other hand, a gathering together of the saints to Christ in heaven. The heavenly church takes its own place as gathered up to its Head; and the falling away or apostasy takes place upon earth. The result is the manifestation of the man of sin, the son of perdition. The removal of the church, and the apostasy give room to this. In this chapter it cannot be questioned, that a religious character also is displayed, however wicked and audacious. Secular power is not spoken of, but first its impious and then its seductive character. He is characterised as the man of sin, and the wicked one, whom a mystery of iniquity has preceded. It does not appear to me that verse 4 gives another idea, or that of secular power; it is moral opposition to God and insult to Him. It is true that the beast of Revelation 17 goes into perdition; but this does not alter the character here given: the two (Rev. 19) perish together. The falling away, it is evident, refers to that which had the name of Christianity, though it goes much farther than its mere rejection. There is an active energising personage bearing the title of Judas, who resists, opposes, and exalts himself against all called God or which is an object of veneration. He is an ardent antagonist of divine authority, and sets up as Adam to be God, and, more, he wills our ruin.

220 I think I see, then, in verses 3, 4, the moral character of this wicked power acting upon others, and shewing the energy of his will in hostility, and setting aside of God, rather than the object of deference or honour on the throne. He is what fills the scene morally when the apostasy takes place - the active energy which works in man. It is the man of sin - man against God, and pretending to be, or shewing himself as though he were God upon earth: the contrast of Christ, who was so, but was the man of obedience, righteousness, and humiliation, submitting to everything when it was not disobedience to God His Father. The man of sin was a thing to be revealed. Meanwhile a certain mystery of iniquity was at work - the principles of lawlessness - of the independence of man, and the acting of his will, but in mystery only. There was a restrainer until He should be taken out of the way, and then the lawless one would be revealed. But if he was the lawless self-exaltation of man's will, that was not all. His presence or coming was according to the energy of Satan; and if we have found in the second beast the terrible analogy with the case of Elias, but in deception, here we have perhaps the yet more frightful one with Christ. The terms by which are expressed what he does in falsehood are the same as those by which, in the Acts, Christ has been shewn a man approved of God (Acts 2: 22); and as Christ was in truth of righteousness to such as should be saved, so he in deceit of unrighteousness to those who were given up to be lost, 2 Cor. 2: 15. The true Christ will come from heaven, a heavenly Man: this an earthly man, with all the pretensions which could belong to, and the proofs, to those given up to judgment, which would demonstrate his title to glory, but in an entirely earthly way and self-exaltation. God sends an energy of error that they should believe a lie.

221 It is evident that the point of departure is Christendom, naturally so as writing to Christians, but the manifestation not connected with it; because, though no date is given for that, the saints are viewed as gathered up, the rest as apostate. This (though the character be blasphemous man) would throw it, in its deceptions most especially, among the Jews, though it is here as man, and as to men who have not received the love of the truth when it was there, but have had pleasure in iniquity. Whatever partial moral accomplishment (for there were even early many Antichrists) this may have had in Christendom, taking the apostasy in its full sense, the temple of God acquires a character quite evident.

We may now turn to other passages. Let us consider Daniel 11: "The king shall do according to his will." We find a king in the land (uninformed whence he came; for, though it is a continuation of the history of the king of the north as being found in that territory, yet the previous verses had carried us on to the time of the end), lawless, self-exalting, magnifying himself above every god; yet this (which might seem to have put a contrast between the characters of 2 Thessalonians and the second beast) does not hinder after all his setting up idolatry - that unclean spirit now gone out of the Jews, but to enter in with seven others worse. "The God of his fathers" - as strong a claim on nature as we know, and owned in Judaism, "nor the desire of women" - that posterity naturally wished for, but of which Christ was the centre of hope among the Jews (for in this verse it evidently refers to religioso-traditional objects and influence), none of these things have any influence over him: he uses idolatry only for his convenience and divides the land as recompense, causing them (his followers, I suppose) to rule over the mass of the Jewish people. Here we have, then, a royal power in Palestine doing as he pleases there, having, as to self-exaltation and blasphemy, fully the character of 2 Thessalonians 2: 3, 4, and disposing of the Jewish people, while rejecting his traditional God, and blaspheming the God of gods (the dragon-voice and character, I judge).

I may say here, that the anti-Christian power will not be imitation of Christ, save as being king and prophet, but opposition to Christ; for to a Jew, having a form of Jewish holiness, blasphemies could not recommend. But they are given up to delusion, and the dragon-language is taken with the rest, as is idolatry, which will clearly take place. The Lord characterises it as one coming in his own name. This is the Jewish part of his history in connection with the territorial limits of the Grecian empire. You may find "the king" again Isaiah 57: 9, and 30: 33, where read "for the king also it is prepared."

222 I now turn to another passage where we have a power clearly distinguished from the beast, and which nevertheless stamps it with his character, and is, at the same time, peculiarly connected at the end with the Jewish people, though hating what was heavenly. I refer to Daniel 7, where a distinct horn rises after all the others, different from them, subduing three - a horn always as such distinct from the beast, but which brings judgment on it, and whose actings at the end make it morally the grand affair. Here we have many characteristics of the first beast's actings, attributed to him in Revelation 13. We see the horn to be the active agent here, for the horn is looked at as part of the beast here, his generally secular or Gentile totality being the point of view in which it is considered. Still the little horn is evidently a distinct agent. If it be thought that the horn is really, though locally only, possessing the territory of three, the virtual head of the whole empire as a chief, besides his own territory, and hence that he would correspond rather to the first beast of Revelation 13 where the general character of the beast itself only is given, I should have nothing that I am aware of to object. The other point would remain untouched. The moral points of union are evident: the two beasts play into each other's hands; one, as we have seen, holding the public authority and throne, the other exercising the energy of Satan. It had even occurred to me that 2 Thessalonians 2: 3, 4, and 8, might distinctively denote them; but I pursue the study of the passage. This horn had the intelligence and foresight of thought and purpose, which was more than power and conquest, design and consideration, place and haughty pretensions avowed: he brings judgment on the beast. Three things are attributed to him: "speaking great words against the Most High" (this is more than the Ancient of days; it is the supremacy of God as above all); he wears out the saints of the high places; and he thinks to change times and laws (Jewish order and ordinances) and they are delivered into his hand. So that we find atheistical pretensions, a persecution of any saints who are connected with heaven, and a perversion of the order of Jewish polity as outward ordinances. This lasts for three years and a half. He is directly, therefore, in connection with the Jewish order of things. If there are saints who look to higher blessings, he, wears them out. That there will be those there who shall have a heavenly position in the reign, Revelation 15 and 20 assure us. His dominion is taken away in connection with the final judgment on earth. It is the horn who is here considered, who wields it in Palestine (though the beast be destroyed, as is noted in the general history before the explanations), Here then is a distinct power acting in Palestine and subverting Jewish order and ordinances, the beast being distinct yet judged because of what this power spoke. The pretensions of Isaiah 14: 12-14 have this same character. Reigning in Zion is here one of his pretensions.

223 I would now turn to the first beast. The first thing I would remark is, that it is characterised by the royalty of the ten horns; they are crowned. This is characteristic historically. Three fall, but it is, as far as unity subsists, a federate power. The beast implies corporate unity in some measure, as the Roman empire was (whatever its state), a certain known thing, whatever its head or form of government; and this corporate existence is the meaning of a beast - a bond which enables it to be spoken of as one in relation to those outside it. There is a wounded and healed head, but it is not in any prominence here, save that it is after this that the wondering takes place. It is the beast which is in prominence, and in its general corporate state is characterised by its blasphemy and war with the saints. It is well to remember that the devil is cast out of heaven, and that the heavens and the dwellers upon earth, and earth itself, are the scene of his power. The healing of the head is all that is noticed; it is the beast itself which is in the scene. Satan, as god of this world, gives him his throne and his power; and its man is thus set up, while he turns to act, as we have seen, in sustaining it in the second beast. A woman may ride this beast, but it is the kings who commit fornication with her. But I suppose, whether from chapter 13 or 17 there will be some uniting form of government; but it is the corporate or common existence which gives its life and character to the beast. The kings make war; the kings hate the whore, and the beast - not any head. If the comparison of Daniel 7 and the light thrown on that passage show that the little horn is the same as the head, of which I should feel doubtful, I have nothing to object. It is not my subject at this moment. What I question is the civil head of empire being Antichrist, which seems to me to have a much more religious character - a consideration which has much importance in the study of Scripture. There are several difficulties and questions which present themselves in connection with this; as, for example, the placing or displacing of the influence of Babylon in chapter 17 and the second beast of chapter 13 which I leave for further inquiry.

224 But I cannot doubt that there will be a civil-religious power in Palestine, having the energy of Satan, and exercising the power of the beast, to whom Satan has given his authority, and this, I suspect, is much more properly the Antichrist, though there be many. But I present this, specially and avowedly, as a subject of inquiry for the saints and those content to learn and follow any increasing light our God in His goodness may see good to give; and certainly He will give all that may be truly profitable to His church.

Signs of Antichrist

J. N. Darby.

<05038E> 225

Though the thoughts I send you be very brief, I do not hesitate to communicate them, as I judge they aid in the estimate of one of the principal objects which fill the scene in the last days. And I apprehend that it is not merely in the arrangement of a complete system (for which our knowledge is often too imperfect) that we make progress in the mind of God on this, or indeed on any subject in Scripture, but quite as much in any light which gives a more distinct and definite character to any of the elements which compose the whole, if indeed we can say that prophetic subjects are revealed as a whole. Our sphere of vision, our capacity of embracing the entire scene as God does, necessitates in His communication of the truth the presenting of the parts which compose it: and it is in the attempt to combine them that we often find the greatest difficulty. That they do combine we cannot doubt, and that the points of combination exist since each part is perfect; but the combination itself not being always given, we have to wait much and patiently upon divine enlargement of view to be able to do it justly. The geographer can easily put together the dissected map, but the child (and we are children) must learn the geography in a slower process of putting it together. I suspect we have made them less, while some elements are very certain, than we are disposed to think. But every progress in distinct knowledge of the elements facilitates the apprehension of the whole.

I proceed to notice two characteristics of the evil power in the latter days which may aid in this - very simple, but which have much struck me. One has been noticed some years back. In 2 Thessalonians 2: 9 we have the statement that the presence of the wicked [one] will be with all power, and signs, and lying wonders; that is, "in all power and signs and wonders of falsehood." If we compare this with Acts 2: 22, we find that the blessed Lord is described as a man approved of God, i.e., proved to be of Him, His mission and truth proved by miracles (powers), wonders, and signs. That is, we have three things which were proofs of the truth and mission of the Lord Jesus, attesting to the eyes of men the title of the wicked one: in this case, falsehood is of course added, "lying" or of falsehood; but this does not, as to the terribleness of the case or its character, alter it, because men are given up then to believe falsehood, or what is lying; 2 Thess. 2: 11. In their state, it is a complete presenting of the proofs of Christ. If we turn to Revelation 13 we have a circumstance analogous to this, which completes the horror of it (v. 13). "And he doeth great wonders [signs] so that he maketh fire come down from heaven on earth in the sight of men." Now, reference to 1 Kings 18 shews us that this was the grand and sovereign test of the prophet and messenger of Jehovah. Priests of Baal in vain essayed to produce this proof proposed by Elijah, to make known who was the true God in the solemn declaration to the people, "If Jehovah be God, follow him; but if Baal, then follow him"; and to preclude any further halting between two opinions, it was decided that the God that answered by fire, He was to be God; and Elijah thereon prays that it might be evident also that he was Jehovah's prophet, and that he had done all this at His word. And effectively at the sight of the fire descended from heaven, the people cry out "Jehovah, he is God; Jehovah, he is God." But in these terrible days that are to come, this proof also is given by the false prophet, the beast with two horns as a lamb.* That is, the very thing which was the absolute and well-known test of Jehovah's power and the mission of His messenger now accredits the false prophet. It is in the sight of men, no doubt, but that is sufficient for its object. We have, then, that which bore witness to Christ's mission as of God, as Messiah on earth; that which witnessed and tested Elijah's message as coming and sent by Jehovah-both accrediting the pretensions of the wicked one and of the false prophet. It is a frightful picture and testimony to the way in which they that dwell on the earth are given up to blindness in that day. I leave to be weighed by your readers the extent to which these circumstances give a Jewish character to the instruments and power of evil referred to in these passages (1 John 2: 18), excluding any necessity to restrict it absolutely to such an accomplishment, supposing it is admitted.

{*Perhaps better rendered "lamb-like." At any rate, the allusion is evident; and note here, it is Christ in Person who is the Lamb.}

Questions of Interest as to Prophecy

J. N. Darby.

<05039E> 227

1 - THE ANTICHRIST PROPERLY SO CALLED

I am still inquiring as to Antichrist, but I had not overlooked the difficulties. It has been taken for granted among those who expect a personal Antichrist, that he is the civil head of the Roman empire. This I question. Without doubting in the least that there will be such a blasphemous Gentile power, it seems to me that the Antichrist is another power, of which the Scriptures are even more full - the vessel of evil religious energy, rather than that of evil public government. At least, two such manifestations of power we find in Revelation 13, for the second is a beast, as well as the first. That is, there is a second temporal power coexistent with the public imperial power, which has the throne of Satan. The first beast had risen, like previous beasts, out of the sea (i.e., out of the tumultuous floating mass of population - the Gentile world). But the second beast came out of the earth; i.e., out of the formed arrangement of God's moral providence - the sphere where the dragon and the beast were worshipped, and all heavenly association was blasphemed. In form of power, this second beast was like the Lamb; but his speech was like the dragon, or great hostile power of Satan - a religious though blasphemous character of evil at work within the sphere where Satan rules. Such a relationship will be found to be Jewish. It is the religion of the earth, not of the dwellers in heaven, and is Jewish in character - a power in the earth ostensibly connected with divine things, falsely, and verified in the sight of men by the exhibition of judicial power as of God. Revelation 19 speaks of the second beast as the false prophet.

The Antichrist is not spoken of by name, save in the Epistles of John, where his character is religious, not secular - apostate and heretical activity against the Person and glory of Christ and the essential doctrines of Christianity. He denies the Father and the Son. He does not confess Jesus Christ come in flesh. He denies that Jesus is the Christ, which seems rather Jewish in its connection and evil, more than the denial of the revelation which constitutes Christianity. Antichrist, in a word, is characterised by religious energies of evil in connection with Christianity and Judaism.

228 In 2 Thessalonians 2 it is a wicked religious, and not a mere secular, power which is spoken of - its impious, then its seductive, character. Verse 4 is moral opposition and insult to God, rather than the object of deference, who was publicly on Satan's throne. It is the active personage, with Judas' title, who opposes all divine authority - the man of sin shewing himself as though he were God; the contrast of Christ, who was God, and yet was the man of obedience. His presence, too, is according to the energy of Satan; and as Christ in truth of righteousness to such as should be saved, so he in deceit of unrighteousness to such as should be lost.

In Daniel 11: 36, etc., is the king, and he shall exalt himself and magnify himself above every god, etc. That is, we have the same qualities and acts; and yet he honours the God of forces, and honours and increases with glory a strange god. So that it would seem that the haughty rejection of the true God and self-exaltation is not inconsistent with being servant of a false one, really slave to the enemy - an old lesson learnt all through human nature, and never learnt. Self-exaltation is not supremacy. I apprehend, or am inclined to think, that this self-exaltation will be, specially in result, in Judea against God; but my difficulty just lies there, because in Daniel 7 the little horn seeks to change times and laws (i.e., I apprehend, the Jewish order) and this looks like the power of the Antichrist, while the little horn there is uncommonly like the first beast (i.e., its last head). The difficulty is in apportioning the parts where both work together. The process seems natural, painful to say. The apostasy is denying the Father and the Son and that Jesus is the Christ. This throws them on Judaism (which was always the mystery of iniquity in principle) and thus on Antichrist, who at last throws off all in self-exaltation, and makes them, during the last half-week, worship a strange God; and the tribulation takes place. It seems to me that the deepest troubles in the Psalms (I do not speak of the cross) come from a Jewish character, not an open enemy, but a companion or familiar friend - ungodliness and strife in the city. The self-exaltation is moral character, not public power, unless in his own sphere. This self-exaltation would be his own apostate setting up in Judea; but, finding it convenient for himself, and it being the work of Satan, he forces all to recognise the Roman emperor, which for the Jews is apostasy. It would be the old Josephus question, save that saints who flee or bow take the place of sicarii.* It is a kind of suzerainty. This false Christ in the east making head in the interest of the western emperor against all, and deceiving the Jews by Satanic power in the east, he wields all the power of the empire; he joins the recognition of the western emperor to the Satanic deception of the Jews, his own people probably. The little horn of Daniel 7 certainly seems the more general power, which, while local (like Bonaparte, a France), governs the whole beast.

{*Sicarii. - A band of Jews who refused to serve any authority or bow to any power save to God Himself, and accepted death rather than such submission - to the Roman power in their case - and even slew those who accepted servitude. Loyalty and devotion given in return for protection is the essence of suzerainty. [Ed.]}

229 2 - THE FORCE OF "THE LAST DAY" IN JOHN 6

As regards John 6, the Lord is, to me, evidently substituting a blessing in resurrection to any royal Jewish blessing. Owned the prophet, and refusing to be king carnally, He goes up alone on high, and the disciples are sent away alone, toiling on the sea (a Jewish remnant strictly), and arrive as soon as He rejoins them; but He is fed upon in humiliation and death in the interval, and hence to such the blessing comes in resurrection; he (i.e., the believer) will be raised up in the last day. Jesus will not bless him as come down here before giving him his portion where He is gone up in the power of everlasting life. The last day is in contrast with their present blessing under a king; it is never the day of the Lord, save in the vague sense that it embraces all the closing period, which is its true force. He does not come and set up the Jews, but the Father draws, and a man comes to Him; and the way He blesses him is in the power of eternal life, raising him up when the close of all this busy and rebellious scene arrives. That shall be his portion in that day - not Messianic security now.

3 - THE ALLUSION IN "THE LAST TRUMP"

1 CORINTHIANS 15: 52

After all the grave and wise speculations on "the last trump," I strongly suspect it is merely an allusion to military matters. Somewhere in Josephus' Wars, and perhaps in other books, we have the order of a breaking up of a Roman camp, and at the last trump they all break up and march forward. Now, I acknowledge that scripture interpretation is not to be borrowed from without; but I have seen only tortured linkings with other passages within. I am content to take the general idea of the last public call of God relating to the church, and leave it there; but what suggested the image, I suspect, was what I say; just as the Greek for "assembling shout" in 1 Thessalonians 4, beyond controversy, is a similar military term used to a similar purpose. Matthew 24: 31 ("And he shall send his angels with a great sound of a trumpet"), I have not the smallest shadow of a doubt, applies to the assembling of the Jews (elect, as in Isaiah 65) after Christ is come.

230 4 - LUKE 21 COMPARED WITH MATTHEW 24

As to Luke 21 it is much more historical, because it opens out, as revealing the Son of man, the period in which Israel is set aside and not counted in its history, or what concerns the Gentiles. Hence the Spirit records no enquiry of "the sign of thy coming and of the end of the age," but the general history in connection with the destruction of Jerusalem. Thus, from verse 9 to verse 19 inclusive we have the state of things from after the Lord's death until the encircling of Jerusalem by the Roman armies, and no mention made of the abomination of desolation, and verse 20 gives the reply to the question of verse 7, founded on verse 6. The statement accordingly says nothing of the tribulation such as never was; but that vengeance then comes on the people and city, that all may be accomplished. This still continues and will continue, Jerusalem being trodden down, till the times of the Gentiles are fulfilled, in the close of the Gentile dominion begun in Nebuchadnezzar.

Then the fact is revealed of the state of things at the close of the dominion of Gentile power - signs in sun, moon, and stars; on earth, distress of nations with perplexity; the sea and the waves roaring (the last expression shewing, I think, that the words are employed figuratively, though there may be possibly portents also); men's hearts failing them for fear, and for looking after those things which are coming on the earth; for the powers of heaven (the sources of the earthly state of things) shall be shaken. And then shall they (not "ye," but they, these proud, rebellious Gentiles*) see the Son of man coming in a cloud.

{*In Matthew is given the full development of Jewish dispensation, and this so much so, that I could not apply any of the statements in Matthew 24 or the like, to Gentile circumstances; whereas Luke explicitly opens the door, and brings them into the scene, as may be seen in the close of chapter 21. Whence also, I believe, he introduces "all the trees," the fig-tree being the specific emblem of the Jewish corporate nationality.}

231 Such is the prophetical revelation which presents, it seems to me, little difficulty. The exhortation which follows may suggest more; at the same time, it offers some remarkable helps as to the use of expressions. For example, "this generation shall not pass away till all be fulfilled" (v. 32) proves, necessarily, either that "generation" must be taken in an extended sense, as in Deuteronomy 32: 5, 20, and as in other passages; or, that "all" could only apply to the establishment of the state of things at the setting aside judicially of the Jewish people, because we have the treading down of Jerusalem for a long continuous period revealed. Hence we have to seek the guidance of the Spirit for the application of the passage, there being an incipient accomplishment at the destruction or treading down of Jerusalem, its desolation, vengeance, etc., which subsists still, and a far fuller one at the close preceding the coming of the Son of man. Hence the Holy Ghost records here an expression which may apply to both: "Know ye that the kingdom of God is nigh at hand." I do not doubt that this had a certain accomplishment in the absolute suppression of the Jewish order, but no fulfilment; and that the kingdom of God will be established by the coming of the Son of man after the signs of verses 25, 26. Note also that this passage precludes the possibility of the application of "the coming of the Son of man" to the destruction of Jerusalem, because we have already had the long treading down, consequent on the encompassing with armies. The full natural application of verses 28-31, then, is to the close when, these signs having taken place, the full deliverance of the Jewish faithful will take place. So verse 35 has a limited application to Judea or Palestine; but it is evident to me that there is the larger application of the coming of the day of the Lord on the whole earth. It is the day that is spoken of. Verse 36 seems to me also to refer absolutely to the character of a Jewish remnant (though in a still better sense it will be true of the church); but in its proper application it is the escape of judgments then, and standing before the Son of man when He takes the kingdom.

232 In Matthew 24 the Lord passes over all the times of the Gentiles unnoticed, and speaks only of Jerusalem, as though under judgment recognised of God, so far as to be the object of His thoughts and dealings. Verse 14 only takes the broad fact that the gospel of the kingdom should be preached to all nations (a thing not yet accomplished to the letter), and then the end should come. I judge then that while the whole reply will have an accomplishment at the close, there was sufficient in the early part to guide the saints between the Lord's ascension and the destruction of Jerusalem; but that its fulfilment will yet take place, to the end of verse 14 being general, and from verse 15 being absolutely and exclusively the last half-week of Jewish tribulation.

There is a point which I think has not been duly borne in mind; it is that the unfaithful servant will, for the judgment, pass over into the time of the Son of man's judgment, so that what is called the church may go on, in whatever apostasy of condition, into the state of things which takes place when the church of the faithful is gone. Laodicea is threatened with being vomited out of the Lord's mouth, but when it is vomited is not said, if it be taken for literal judgment. I am disposed to think Judaism will play an active part in connection with the apostate church, and that there will be an astonishing amalgam; though, besides that, the church form may continue until destroyed by the horns and the beast.

Outline of the Revelation

J. N. Darby.

<05040E> 233

It is important to remark, first of all, that the Revelation is a book of judgment - judgment on the earth (in the interval between the church and an owned state on earth, the secret springs being shewn in heaven, where alone the earthly acts could be understood) first, of the professing church as a system on the earth, where it is responsible to maintain the truth and testimony of God, and then, of the world. In the latter case, the church is no longer at all in question. The only places in which the church is seen in its Christian affections and position is in the beginning and at the end of the book, before the subject of it is opened and after it is closed. In the first case it is seen in its members, in the last as a whole (I refer to Rev. 1: 6 and Rev. 22: 17).

Further, it is important to remark, that the character in which Christ reveals Himself in the opening of the book, is wholly earthly - heaven is excluded. He is the faithful Witness, the First-begotten from the dead, and the Prince of the kings of the earth. The church knows Him in all these characters, and is associated with the last two. She ought to have replaced the first; but she is never seen here in that position. John does not even set himself on the ground of the church's witness and heavenly place; he is in the tribulation, kingdom, and patient expectation of Christ. The first time the church is addressed, it is with warnings and threatenings, as being already fallen. If seen in her own character, it is only to look for Jesus.

Christ judges divinely, though as Son of man (a name of judgment and government), also in the midst of the church seen on earth and responsible to bear light there. He is eternal, searching in judgment and consuming, in firmness of power, having in His own hand the symbolical representatives of the churches or states of the professing church which He addresses. The word of sharp judgment proceeded out of His mouth. Sovereign authority shone in His visage. However, He had the power of life (and that out of death) to him that bowed to Him; and John therefore was to write what he saw - not merely to be confounded by it, but to make known this character of judgment to the churches - "the things that are" (for that was now the real relationship of Christ to the body here below, standing in the position of testimony) and "the things that were to happen after them"; for only after these Christ and the church would take their place in manifestation of glory and testimony. Hence the rapture of the church, unless it be in mystery, is not known here, because this is testimony on the earth or that which governs the earth both secretly and publicly (and so judgments there); and the church's taking up to heaven forms no part of this. That is its portion in its own relationship to Christ of privilege and affection. We see testimony looked for in its earthly state at the beginning, and what is needed for its public manifestation at the end. In the first it had already failed; but the second (blessed be God!) cannot; for it is accomplished by divine power. The former first presents itself, there is no promise of inward grace, no supply of strength. Motives, promises, encouragements, warnings, threatenings, and judgments announced . . . all these the Son of man holds out; but never an inward supply of grace, never one word such as "my grace is sufficient for thee," "my strength is made perfect in weakness." He was dealing with the responsibility of the church as a profession in the earth - as a position to be maintained, not in His affection for His beloved saints, nor for His bride the church.

234 This, it is evident, gives a very important character to these addresses and is easily verified by the reader; we are on earth with a Judge, not in heaven, nor in communion with a Saviour. It is not a mere judge - that is for the world - but One who rebukes and chastens because He loves (still that is in a certain sense judicial) - One who is patient, gracious, pains-taking, vigilant to warn and shew the failure, and the path to follow, the sentiments that become the state of those He addresses Himself to; but who can spue out of His mouth that which, after all the pains taken, does not answer what He has a right to and must expect and require. This is not the church of His elect, though they may be there. It is the body which has a public responsibility to maintain its testimony in the earth. The churches then present Christ's judgment on, and dealings with, the professing body, or at least those who have ears to hear when their first decay attracts His vigilant and bounden care, till they are utterly rejected as a witness on the earth: patient but judicial in its character, and failing in no one warning which, if listened to, might have led to the avoidance of the judgment, and adding every promise which could encourage and sustain faith. It is not the Spirit in the church acting for the preservation of the body, by maintaining in the conscience and in the heart the testimony of, and dependence on, Christ, putting away the evil and drawing down the good, but the Spirit from without addressing itself to the churches or professing body in its various states, and informing it of Christ's judgment of that state - an entirely different thing.

235 To the world, as we shall see, all is simple judgment; till the time of glory, graduated judgment, but only judgment, though a remnant may be preserved through it. What we have previously enlarged upon constitutes "the things that are" - the characteristic state of the church, with Christ's judgment upon it while it continues a public - the public - witness on Christ's behalf in the world. Various and even contemporaneous elements may enter into this; but together they prove the judicial history of what the church has been as a professing witness from beginning to end. I may perhaps enter into some details further on. These "things which are" close, however: God no longer recognises the professing church as a public witness, even a blamable one. The moment is not stated nor the manner. He ceases to speak (for His words are the warning of, not the execution of, judgment), when He said, "I am about to spue thee out of my mouth." It may continue to the eyes of man, when, every saint of the true church being gone, it is no longer in any way the object of Christ's care, even judicial, and may be left to Satan to make any use he pleases of it. Perhaps some awhile drag on in self-delusion their association with its existence. I say this, not to lead to speculation on what may be, but to arrest conclusions as to what is not, that is, the accomplishment of the act of cutting off. There is no candlestick which God owns, nor light at all. The carcase may be there which hindered and corrupted; the soul is fled.

After these things another order of events begins. There is nothing which God owns in the earth as a corporate testimony. God, dealing with the earth itself, begins His government of it. And the prophet sees a door open above; and the voice like a trumpet, which had previously led him to turn round and see the candlesticks on the earth, now calls him up to heaven, where he sees the scene and throne of power which is to begin to act on the earth - a God manifested as Jehovah the creator on the throne, in characteristics in general in which He had carried on the government of the earth, and more particularly among the Jews upon the earth. The covenant with them (which, if it had failed on earth on their part, was maintained intact in nature and purpose in heaven) was not yet referred to, but would be further on. But the sovereign pledge which secured the blessings of creation till the earth should be no more, was plainly seen; of this the rainbow was the sign; and, further on, the cherubic throne, the temple, and the ark of the covenant were the expressions of the one; and the well-known rainbow was the assurance of the infallibility of the other. But the features with which John saw the throne surrounded require more special mention; for none of those attached to the covenant with the Jews (unless we consider the cherubim such) were the first associations of it. It is only at the close of chapter 11 (i.e. of the whole of the first series of visions, and of the succession of events to the end, viewed in their general history), or more properly at the beginning of chapter 12, that the temple and the ark of the covenant are introduced. We find typical parts of the temple used as being in heaven with the scene suitably attached to them, and the multitude worship in this temple; but the temple itself is not brought into view. The idea is a throne in heaven, centre and source of the government of the world, and One who was there, whatever man might think, to exercise it. There was a sitter on it. That is, we have, first, the state of the professing church, or what God noticed as the specially responsible and characterising part of it; secondly (after that, when that was out of view, God having no longer anything to say to it on earth) we have the throne of government in heaven, and God declaring or recalling His pledge of the blessing and security of creation, whatever chastenings and judgments there might be. It was still a mystery of God; for to none but faith was it known that all the terrible things which were coming in were the direct and detailed effect of a government of God, which was not yet manifested, though it acted on the earth. This continues to the end of chapter 11 except the little open book. Thirdly, we have then the signs of the covenant and government of Israel on earth again brought to view, not in public acknowledged result, but that God held it good in heaven, though He could not yet publicly give it place on earth; but there was with Him an object of covenant on earth, an object on earth in respect of which, not merely on which, He acted.

236 What were the features which characterised the throne? First, divine glory - the manifestation of the divine character.* After this (which was His intrinsic character and manifestation) we have the bright and early sign of His covenant with creation;** but the Lord had associated other thrones with His. This was the third feature. I say associated thrones, for there was nothing which entered into connection with the first throne itself; but it was equally remarkable that there were other thrones besides the central one. They have a position given to them apart from, though associated with, the throne of the Lord, endowed with wisdom from, and experience of, the ways of God for government according to their knowledge of Christ and God's thoughts and ways in Him. They were clothed in the raiment of righteousness as personally worthy, or clothed with Christ in their knowledge of righteousness; and the crown of righteousness, made good through conflict, was upon their head. God had placed them there. Such was their character, intelligent, holy, confided authority: but the manifestation of the terror of God's power flowed forth from the throne itself.

{*The jasper is used in the city which had the glory of God, as light, strength, and security. Sardius was the last (the omega) of the foundations, as the jasper was the first (the alpha).}

{**It also had the precious stone character.}

237 In presence of it was the manifestation of the various and searching, yea, consuming perfections of the Eternal Spirit, through which it could be reached, if man could. And who could abide them? Established purity, unalterable in character, was there. It was not that which washed filth, but which implied its absence; and the standing there was where there was none. This was what characterised the throne in the way up to it. In fine, we have this heavenly throne thus doubly characterised.

It was a manifestation of the invisible God - there was a sitter on it, God in manifestation and government; next it was in the manifestation of that glory which, though fully divine, is communicable. The city had the glory of God, as we rejoice in hope of the glory of God; but this was, in its light - its wall - its first foundations, jasper. That is what He who here sat on the throne was in manifestation, together with the last of the foundations, as we have seen, completing what the city was founded on. It was the millennial glory - the manifestation of God in power, evil being put away, or in that moral character which resulted from, or was displayed in, its being put away, after all manner of moral exercise, displayed while it existed, whether in the patience of power, or the forming a character intelligent of God, thus displayed. Next, it was the security of the blessing of creation on that day. And further, there were the associated thrones of conferred power in the maturity of intelligence, and an administration, not of mere sovereign royalty, though thrones they were, but of interest, intelligent interest, and care over, as associated with, on God's behalf, those whom the Lord would bless. But then, besides this, the present character of the throne, not as connected with the elders, was Sinai-terror and power. The consuming power of the perfections of the Spirit, and the immitigable requitement of unchangeable purity. This is not a throne of grace. And connected with this were four living creatures, not on conferred thrones; but entering so to speak into the composition of the throne itself, the power, firmness, intelligent nature, and rapidity of action necessary in the judgments of Him who governed in a world which had ceased to heed Him, and where what He could recognise in testimony, in grace, so as to deal with it in patient moral display of what He was, subsisted no longer. These ways of God in judgment were swift and rapid in their power, and saw, not in outward appearance, but with the perfections of internal discernment; and glorify - not as Jesus, the Father, but - the Lord God Almighty, Jehovah Elohim Shaddai. When the Eternal God is thus glorified, the four-and-twenty elders worship Him they know on the throne, and recognise the Eternal in Him, the God of providence and creation; for they have understanding in the character and reasons why glory can be given to God, and to suit their praises to the character in which He is manifested. The others manifest His attributes. These know Him that has them, what His rights and worthiness are - His sovereign title to dispose of the creation, the creature of His will. There is intelligent adoring of Him who has associated them with His glory.

238 Such is the power in exercise here: we have now the knowledge of that in which it was to be exercised - the book fully written out, but as yet absolutely sealed. God's ways with the church are ways of revelation, full gracious holy communications to act morally on those intelligent by the new nature and the Spirit. Now we have the unrolling, as an object of intelligence, of His judicial dealings with that with which He was not in this relationship, communicated to the church prophetically, not in communion about itself. Who could do this? Of these purposes of God there was no moral intelligence founded on principle merely. He who could wield the title and power of judgment, who, having suffered perfectly for God's glory and gained the title to the inheritance, when tried to the uttermost - God's power in holiness and judgment being in exercise - He could, and this the elders understood; for intelligence is theirs. The Lion of the tribe of Judah, the Root of David, had prevailed to open the book. He who was to wield divine power in the house chosen of God on earth, to sit on the throne of the Lord, as is said of Solomon; He who was even the source of all this power and promise - He had prevailed to open it; but it was by perfectly glorifying God in suffering, it was redemption-glory. Also, He has hence much wider that Judaic or David glory even, as the strength and source of it; for there is a double character of the Lamb, as there was of the throne. The millennial glory on earth should be His in the title of His Person: but, having His place in the power of divine government, encircled by the glory, invested with the power, and characterised by it, which belonged to the present power of the throne and the intelligence of God's ways in conferred glory, the result of the moral ways and dealings of God in the midst of the throne, the beasts, and the elders, a Lamb standing as slain, with full perfect power and intelligence in all their forms, and that in the exercise of them in God's ways* upon earth in government. "And he came and took the book." So that we have the two-fold character of the Lamb also, what He will be in the millennium, what He is in the present character of His power - this last connected with His sufferings and death. On His taking the book, a new song begins; joy belongs to the whole, beasts and elders, and another element discloses itself. There are yet saints on the earth in whom heaven is interested; a new song is sung in heaven, based on redemption - not merely power and holy title to glory, but all the dealings of God in power, in creation, as well as the joint-heirs of glory, are interested in this; all things in heaven and earth are the subjects of reconciliation, as well as the church.

{*In general, the eyes are seen in providential government (2 Chron. 16: 9), subsequently established in the foundation of the Lord's seat in the temple of Jerusalem in the millennium (Zech. 3: 9; 4: 10), and here exercised by the Lamb, as having the fulness of the Spirit in this character.}

240 Hence, though I doubt not that the elders are particularly in question here, still all could sing "us." The difference of "us" and "them" is not a difficulty here, because as the singers recognise their being subjects of redemption as all the rest, so the assurance that the suffering saints whose prayers they presented would reign and be a kingdom of kings and priests was of the highest interest and utmost propriety - just what was important to be brought out here, the grand point to result, after Christ's glory, from all the scenes of this book, for the church scene we have seen closed; but there were saints in connection with the government and providence of God with the eyes of the Lamb running through the earth, in the scene of the judgments on a heedless world, which this book was to unfold, whose lot it was all-important to point out.

Round the throne and the beasts, and elders, who gave it its character, the heavenly host praise Him that sits on the throne and the Lamb, and all creation echoes it, with the "Amen" of the living creatures. This embraces the subjects of chapters 1 and 2: and the four-and-twenty elders worship. The living creatures do not worship. They render testimony to the glory of Him on the throne, and to the redemption by the Lamb, but they do not worship. This belongs to the elders - precious privilege!

We now enter on the scene in which those saints are placed who had learned to look up to heaven, according to the character of God here displayed; not the church, as we have seen, but yet heavenly in the source of their hopes. It is precious to know that, whatever may be the terrible progress of the divine judgments, not only are we of the church hid in the hollow of His hand, and, if we keep the word of His patience, kept from the hour of temptation, and an open door meanwhile (what grace for such!) set before us; but it is the Lamb who opens the course of judgments to which men themselves are exposed, so that for the saints found there there is a sure warrant of guardian care through the trial. I do not enter into details of the first four seals; they are the historic progress of God's dealings with the world which has not known Him in grace. Favour shewn to the wicked has been of no avail. Will the lifting up of God's hand produce any effect? But all this seems nothing more than the ordinary course of events; only that the hand of God waxes heavier and heavier in judgment - war of conquest, mutual destruction, famine and sword, famine and pestilence and the beasts of the earth, God's four sore providential plagues. (See Ezek. 14: 21.) Hence we find that the four living creatures with the voice of God's power call the prophet to come and see. These temporal providential judgments are thus complete. And this is the subject of the book. But we have seen suggested the existence of recognised saints, but in no formally recognised place as regards the church; because the known things were the saints reigning in heaven, and the world judged on earth, because we have left the church as a witness on earth. And here we find there have been some of them put to death,* offered up as burnt offerings to God; and the cry proceeds from under the altar, which demands the execution of the judgment directly on the inhabitants of the earth. This is not the church's cry, but of those that are in relationship with judgment and the throne, and have their thoughts associated with it - a necessary consequence of their position; for it is their only refuge. "Despot (Master)! holy and true," is the tide they appeal to. They are clothed with the fruits of their sorrow and faithfulness; but for judgment they must wait, till another body of sufferers have filled up the number which requires the judgment of God. But this forms a moral epoch, and the demand is followed by an utter convulsion of all existing institutions and ordinances, so that the kings of the earth, rich and poor, great and small, think that the day of judgment is come, though it be not really so. And thus things were ripened up for what was more truly final; for the previous judgments had been but a beginning of throes. Hitherto it was more like the ordinary circumstances of trial, though with increasing aggravation, and till the cry for judgment arose against a persecuting and unrepenting world.

{*Compare Matthew 24. Though it is probable that part of it may be more general, at any rate it is the same thing.}

241 But the more direct judgments of God were soon now to begin to blow upon the earth, and those owned of God must be sealed. And immediately on this Israel reappears on the scene as the object of God's sure and unceasing care. "Say that they are Jews, and are not," is all that could be said of Judaism while the church was on the scene: now they are noted and numbered, as the people of God, not delivered indeed, but marked. He who saw from heaven could see it as the mission of the four horses, though in earth nothing of it appeared. This closed this portion of the vision. But a new scene bursts on the prophet's sight, a vast multitude in a position as yet unseen. This crowd had no place in the scene in the beginning. It is now first and in special manner introduced in the scene; but the chapter itself, it is to be remarked, is not the course of historical events, but an interruption, to let us into certain purposes of the divine counsel. The former part seals in the earth the election of the earthly people. In this we have a present assemblage of a multitude from among the Gentiles who stand before the throne and the Lamb as victors brought into the fruits of their toil. The God that they knew of, to whom they ascribe salvation along with the Lamb, is God as we see Him displayed in this book, not as He was known to the church, the Father and the Son in communion by the Spirit, but One who, on the throne, had been their Saviour. Historically the church had only seen Him exercising His righteous judgments in the earth, because He could own nothing at this period in the earth. Still here there is found a vast multitude who had been saved through and out of all this, and who were found and owned before the throne that had saved them. They were not indeed in such a position as sitting on thrones crowned, nor did they celebrate the merits and title to glory of the Lamb that they knew, but they could speak of a salvation which had been granted them, ascribing it to God and the Lamb, accomplished in the midst of the fire. Note, the beasts and elders are excluded here: these saved ones could not stand around them and ascribe salvation (though the angels may be in this position, when it is only a question of place and honour). But the elder interests himself in them, and would have John to know, and draws his attention to them. John refers back to him, for the elders are ever they that have understanding. "These are they who have come out of the great* tribulation." Now I do not believe that it is the time of trouble of Matthew 24 which applies more particularly to Judea and the Jews - the time of Jacob's trouble. This is far more extensive in its sphere, and precedes it in time; for that takes place on the setting up the abomination of desolation in the holy place, that is the last three years and a half. But there is a time of temptation which is to come upon all the world to try them which dwell on earth, from which the true church had been preserved, and from which these had not. This is, I apprehend, "the great tribulation," from the midst of which these have been saved. Thyatira had been threatened that Jezebel should be cast into great tribulation. It is very likely this also is the same. I judge that it refers rather to what follows than to what precedes, up to the time of the rising of the beast out of the bottomless pit when the scene changes, and we have another set of subjects. They have profited fully by the purifying efficacy of the blood of Christ, so as to stand before God. They worship in His temple. They are relieved by His presence from every sorrow and sufferance, but they are not with Him and the Lamb in intelligent glory as the crowned elders on the thrones. They are the subject of their interest, and their explanations - touching witnesses of His tenderness, and patience, but not of intelligent association in His glory, as far as that may be to creatures.

{*Some persons lay great stress on the adjectives coming after the substantives, "the tribulation, the great," without reason, I judge. The adjective is more emphatic, in my judgment, when it comes before than when it follows, which is very natural, the strong expression coming first: still, I judge, it is the great.}

243 These once set in their place as manifesting the securing power of God's love, the history is resumed. This will not require here much detail. The last seal is opened; and after a short delay in the action of heaven, the seven angels prepare to sound. The first four give rise to the smiting the earth in the four great sources of its riches. The earth (properly speaking), the sea, the rivers, and the sun, moon, and stars. This was not by apparently natural causes, as the famines and the wars of the earliest judgments, but by what made them evidently judgments or plagues: only we have to remark here that these judgments broke forth as the result of offering up the prayers of saints. The censer, in which the great High Priest had offered up his incense, was filled with fire from the altar - God's consuming judgment, and then cast on the earth.

But these plagues in the earth cease, only to give way to bitterer woes on the inhabitants of this hardened world. The first is the letting loose the locusts which came out of the smoke of the bottomless pit, a Satanic darkening of human understanding, the taking away the light of the natural path of man, the shutting out divine and heavenly influence. Out of this darkness go forth those whose business and power is to pass through, pervade, and destroy, not now mere prosperity, but all peace and rest of spirit - to torment men so that they should desire death. It is not an outward plague which touches prosperity, the means of enjoyment - nor life, the loss of which, if it closes pleasure, makes pain cease as to this world. The springs of joy were poisoned in the heart, in the life left there, by this Satanic mischief; but it was the portion of those only not marked by God. The next plague is more outward chastisement - the killing by the power of the Euphratean horsemen. Still Satanic power goes forth out of their mouth, and in their tails lies and poison were found. But men repented not, neither of their sins nor of their idolatry; such, thus far were the effects of the sounding these terrible trumpets. Diabolical principles and human energy, imbued however with what was Satanic, succeed each other in the desolation of those who have chosen this earth as their portion.

244 But now a new publication of the last importance comes forth from heaven. The messenger of God's power, clothed with a cloud (the sign of His presence of old among His people), the rainbow (pledge to the creation) on His head, and His feet in consuming judgment, having an open book in His hand, puts His feet, one on the sea, the other on the land, thus claiming all the earth in judgment. When He cried, the whole utterance of divine power gave forth its voice; but the details were not revealed. However, there was to be no longer any delay, but in the days of the seventh trumpet when it should just now sound, the mystery of God would be complete; afterwards it would be open manifest government or revealed glory. The prophecy was to re-commence. The book here is open, it was the dealing and ways of God Himself with a known object, and on known and revealed principles for a short period also, and on a confined scale.

Accordingly we find ourselves evidently at once on Jewish ground, and direct reference to the historical records of their conduct. Another immense difference appears, too, here; the whole character of the scene changes. It is no longer mysterious agents inflicting on carnal men the judgments of God, the question of witness in the world being entirely withdrawn. On the contrary, we are on the earth with witnesses to the God of the earth; and, on the other hand, plain definitely characterised wickedness, rising up to destroy the true witnesses whom God avowedly owns, and up to a certain time maintains untouched by their enemies. The nature of the scene is thus wholly changed; the book is effectually an open one. First, we had the church on earth; then, dealing in judgment by providential power, and nothing measured by God; now, we have renewed objects of His dealings on earth. He resumes His ways with the Jews* during forty-two months; then the city and outward court of the temple are given up to the Gentiles. But there are true worshippers in the temple and at the altar of God - worshippers on a Jewish ground of hope by faith, not, I judge, marked merely literally by the temple and altar, but those who really understood approach to God, as priests might who were within, while the general mass were given up to be trodden down, with everything holy in the nation, by the Gentiles. But, besides the priests' reserved worship, there was the power of prophecy, guarded by such power as Moses had and Elias; and with reason, for they had the difficulties of both, the hostility of Gentiles to whom the people were captive, and the apostasy of the people given up to idolatry who had sold themselves to them. But with the forty-two months, the time of their mission closed; and the beast, ascending out of the bottomless pit, kills them, and their bodies remain unburied in the great street of the city called Sodom and Egypt where their Lord was crucified - in principle, and probably in physical reality, Jerusalem. But, revived by the spirit of life from God, they stand up and go up in a cloud in the sight of their enemies. Judgment and convulsion accompanied this; and a full class of men were killed, for seven thousand is a complete set destined to that. The city may be still naturally supposed Jerusalem; but if taken in a wider sense I do not object, as "the city" is so used. This part gives a definite place to these prophecies. I have no doubt this was the first half week. This is necessarily introduced to give it its place in the general history and connects the two. We have then the second woe closing with the closing of the first half week; it would appear probable (I am inclined to suppose) beginning also within it, but this I leave. The seventh trumpet is the signal of closing all, as had been said, but the events are not related under it, no more than on the opening of the seventh seal; all in which God would, on to the end, display His power, is celebrated as now to take place.

{*The Jews are not necessarily a publicly redeemed people, because God deals with them emphatically. They may be in captivity as in Egypt, and in apostasy with a remnant as in Elias' case, and yet God, in a certain sense, owns and deals with them. And this is just the case here. Still it is an immense change to begin thus again with the Jews. It is just introduced to connect it with its place in the general history before the final actings of the seventh trumpet; in what follows it is the grand scene and subject of these latter. See note page 32.}

246 And now, before the history is continued, the thoughts of God in the dénouement of it all, (Rev. 10: 7) and Satan's opposition, are brought into view, and then the history as the way towards it. Still all flows now on intelligible Jewish ground of interpretation. The blessing is not yet manifested on earth, but it is secured in heaven. Hence the temple is opened in heaven; and the prophet sees the ark of the covenant, God's sign of unchangeable purpose of blessing, and the voice of His power in judgment accompanies the vision. The counsels of God then appear themselves in connection with the Jewish people. They are to be clothed with supreme glory to bring forth Messiah to reign over the nations in power. In God's view, the old covenant glory, or mere Mosaic estate, is to be under their feet; and, clothed with the supreme authority, the perfection of human administrative authority crowns their head. But in the bringing forth of the reigning strong man, there was (if not as to the fact, at least as to the accomplishments of the purpose) an interruption. Satan in direct hostile power (his form the Roman government) seeks to destroy this Jewish king of iron sceptre. He is caught up to God and His throne, hidden for the time; and Israel's place is of God in the desert, seen and acted on in the remnant according to God in the latter day. Meanwhile, as I doubt not, the church is associated with the male child (compare the promise of Thyatira). There is war in heaven; Satan is cast out, and then persecutes the Jews as objects of promise, and the woman flees into the desert where God takes care of her. This casting out of Satan is the beginning of the active energy of Christ's kingdom and God's power in it. Heaven was for ever freed from the accuser, to the joy of those who dwelt there and rejoiced in the deliverance thus accomplished of their brethren who had been in conflict. Their combat is now closed - they have overcome. Blessed those who dwell in heaven! but woe to earth and sea, because of the wrath of him who knows that his remaining time is short! This important event, the casting down for ever of Satan from heaven, where he shall no longer be the adversary of the saints, introduces the last three years and a half, the peculiar character of which is his power, and working, and rage upon earth in consequence. Not merely the saints of the church long since out of view, but the saints in conflict in the immediately preceding epoch are out of his reach. They have overcome, suffered, and their victory is celebrated; but if God had not shortened the days, no flesh would be saved of those subject to his violence on earth. The woman (the Jews as objects of God's purpose) and her seed are the great object of his malice; but the woman is secured, and he makes war with the remnant of her seed, characterised as having the commandments of God and the testimony of Jesus (that is, as being faithful in obedience, of which the commandment of God, the law, was the measure, and walking by the light and spirit of prophecy); for the spirit of prophecy is the testimony of Jesus.

247 Satan's plans in that terrible time are then unfolded; a beast rises, as to its providential existence, out of the mass and confusion of the nations; its form was that of ten kingdoms, distinct governments, yet a corporate body which had had itself seven forms of government, and embraced the qualities of power of all the previous empires, and to which Satan gives his throne and power. He blasphemes against God, his tabernacle (I suppose his heavenly one in the church), and against those that dwell in heaven. It is an essentially earthly beast exalting man and what is seen, and filled with hatred of all that was above him and that was heaven. Save the elect, he has empire given him; and those who have their portion on earth worship him. He had one of his forms of existence wounded to death, but this was healed; it was a Satanic imperial power and body, formed however of the union of several kingdoms. But there was yet another instrument of the enemy's; if he set up the first beast on the throne in power as an object, he wrought in another as an agent. The second beast arises out of the earth. It is in the already formed and ordered system. He is a power, and the form of his power is Christ's (not Christianity but Christ's); but his voice was Satan's. He does ample signs also to prove himself the prophet sent of God, doing that which Elijah did as the test between Jehovah and Baal. He has the claims in form of Christ's royalty, and works peculiar signs as a prophet; but all this in the service of the beast, all whose power he exercises in its presence, and causes man to make an image to it, and forces his adoration, or at least submission to it. It is Satan's power in full energy, in the form of a false Christ and prophet, but who maintains the authority of the throne Satan has set up. I do not doubt the centre of the false prophet's work is in Judah. I do not say exclusively. Such are the formal instruments of evil.

248 Next, we have God's workings in the midst of all this. First, the faithful remnant of Judah, who have known how to suffer like the Lamb during the power of him who had His appearance. It is not yet Solomon glory, but David on Zion between Shiloh and the temple, as in Chronicles, and those who have suffered with him there. Hence they have not their name, as children, but His Father's name who had been faithful to Him in His life, so suffering; and counted on His name in their measure, as Christ had. These were not in heaven, but associated as an anticipative remnant with all Christ's glory when He takes it, like David's worthies, not entering into it when it is taken, but with Him into it in its fullest display on earth, with Him the Lamb in His earthly royal state wherever He goes; and this being sovereign grace, they can catch the heavenly air they are so near to, though they are not in heaven. These first secured in their place as ever, the gospel of God's creation-glory and swift-coming judgment is sent forth - a last message, that man may escape, as Psalm 96. Then the fall of Babylon is announced; then the final solemn warning against the beast: and then it is announced that it is closed, and the dying in the Lord are thenceforth happy. None are now to be thus put to death, for all is now turned. And the harvest or distinctive judgment, where the good are spared, and the vintage, where it is all destruction of the apostate Judaism, take place. Much of this last may have even had the form of Christianity (for aught I know it is probable); but it is now idolatrous apostate Judaism.

This wholly closes this part of the scene. The proper judgments of God in the earth, which fill up His wrath, are given as a description apart. Revelation 11 - 14, were all in connection with Jerusalem and the Jews, though there were agents whose actings perhaps extended beyond it; but the subject of the chapters, the guiding key of intelligence, is their connection with God's purposes as to the Jews and Jerusalem.

249 These chapters are not so. We return to the present judgments of God in the earth on the general state of an apostate world, with its particular results and features. Hence we have no longer the ark of the covenant, but the temple of the tabernacle of the testimony. The throne exercises its power according to the righteous testimony of God; but there is no question of covenant. The typical features are used of the temple. Those who would not worship the beast are seen on a sea of glass mingled with fire. They had been purified with the moral power of the word, but accompanied by tribulations - they had passed through the fire. Now they were seen triumphant on unchangeable purity before God. It is well to remark, that Revelation 15 is in no way the historic continuance of Revelation 14 which had closed with the winepress judgment. It returns back to recount the judgments that fall on the Gentile part of the wickedness, beginning as ever by setting the saints in resulting triumph, so as to assure their hearts through it all. They sing somewhat as Israel at the Red Sea. The judgment is made manifest; but also how true these ways of judgment are of Him whom they characteristically own here as the King of nations! It will be found, as before in the trumpets, that the four great symbols and indeed real sources of prosperity are smitten (only in a much severer way, and with especial application to the kingdom of the beast) - the earth, sea, rivers, and sun. It was the wrath and vengeance of God Almighty. The fifth comes closer. The vial is poured on the throne of the beast; and darkness and anguish seize on his kingdom, but without repentance; and final judgment is prepared. On the sixth vial being poured out, the Euphrates is dried up. The barrier of the beast's empire is destroyed; but I am not prepared to say who the kings, from the rising of the sun, are, if it be more than laying open the empire to the inroads of the powers beyond. After this, three unclean spirits (Satan's direct blasphemous rebellious power, that of the empire raised up in the latter day, and the false prophet of Judaism) assemble the kings of the prophetic world to the battle of the great day of God Almighty. Armageddon alludes, I suppose, to Judges 5: 19, 20. The Lord now, too, as a warning recalls to those that have ears to hear His thief-like coming on the world. The seventh angel pours out his vial in the air (the universally pervading influence that men inhale and live by), the signs of God's terrible power break forth, and such convulsion of all established on earth as never had been known. The great Gentile city is divided into three parts. The city embraces, I apprehend, the whole organised civil relationship of the western Gentile world. Elsewhere this, as independently constituted, came to nothing; and Babylon, the Roman system and influences and order, came up before God for wrath, for hitherto it had subsisted. Judgment severe and terrible fell on men from God; but they only blasphemed the more.

250 Thereupon, we have the description and judgment of Babylon. All this is the judgment of God, not of the Lamb, and precedes His manifestation on earth. Rome had long carried on her idolatrous intercourse on earth, and exercised her influence over the nations, and had her dalliance with the kings of the earth. Every adulterous departure from God in associating the church with the world, was her daughter. Her system had been sustained by and ministered to every luxury, and the sale of everything; but what characterised her was spiritual fornication and idolatry. "The beast which was and is not," I take to be a characteristic name, not designating any given epoch. "The beast that was, is not, and shall be present" is the revived Roman empire; but in this last character it is entirely from beneath; and we recognise the one that slew the witnesses at the beginning of the three years and a half, the same as the first beast of chapter 13, but there as the established power of Satan on the earth, here in association with corrupt Babylon. Thus, here accordingly we have the ten kingdoms who received their power during the same period with the beast, as there they were crowned during his existence. But at last they all hate Babylon, and burn her with fire; the corrupt idolatrous system is insupportable.

Note, the false prophet subsists in the same period with Babylon - a remarkable fact as to the state of things at that time. But the false prophet subsists after Babylon is totally destroyed - a strong evidence, be it said, in passing, that it is a different order of things. The city is, I doubt not, Rome.

All the rest now flows easily on. After the judgment of the great whore, long falsely calling herself the church, left to the rage of those she had long imposed on, room was made for the manifestation of the true. The marriage of the Lamb takes place, not the rapture, but the full union of Christ and the church, at the same time that the reign of the Lord God Almighty is celebrated. Those called to assist at the festival of the Lamb's marriage-supper are noted as blessed: I suppose rather a different class from the wife - what, I am not prepared to say; but it is a time of blessedness, and blesses all who are near it, or under its influence. Subsequently to this heaven is opened (for the church's place with Christ was within); and the Lord comes forth on the white horse of victory, and the saints with Him, and the judgment is executed on the beast, and the false prophet, and on their armies. The two are cast alive into the lake of fire - terrible counterpart of the Enochs and Elijahs of old, and plainer even its result.

251 The next step is the binding of Satan in the bottomless pit; this closes all that part of judgment. Verse 4 begins that of another character, and not following the order of time - the judgment of the throne, not as making war, but as ruling. In principle this continues till the great white throne has pronounced its fiat. But here on these millennial thrones the saints are associated. It is not precisely here the royal priests surrounding the throne, and worshipping, but thrones of judgment, such as Daniel 7 alludes to. We have, in general, the thrones; and as it might have been supposed that the beheaded, whom we have seen under the altar, and the persecuted of the beast, had lost their share, they are specifically named as found alive, though the body might have been killed; and they live and reign with Christ. Satan is let loose, that the inhabitants of the millennial earth may be put to the test, and alas! found to be men; and then the close in Christ's final judgment of the dead, and all things new.

From Rev. 21: 9, we have the connection of the heavenly Jerusalem with the earth during the millennium, including its own blessedness from which the blessing flowed; and the book is closed by warnings of Christ's coming to those concerned in the prophecy, "to every man," and then by the revelation of Himself to the church, which awakens her desire that He come, with her possession of the living water of grace meanwhile; to which He answers with the assurance, that He comes quickly, and the prophet adds his "Amen."

Remarks on the Seven Churches

J. N. Darby.

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I have a few remarks to make on the churches. The object in view being their judgment, it is not the power which produced blessing that is presented to us; but the state in which the church is found when the blessing produced has been left in men's hands, as an effect - the state after the spiritual energy has been at work. Another thing it is well to remember - that a previously described state does not necessarily cease to exist because a new one is introduced. The church has lost its first love, though much else has come in since. Jezebel has not ceased to exercise her pernicious influence because Sardis has a name to live and is dead.

The next thing I would remark is, that when judgment is to happen to one of the churches (and so is pronounced on the state which that church represents), in the execution of it, the saints, where they are distinguished, are necessarily to be considered apart from the threatened evil-doers, and the time of the punishment of the latter is not in the period pointed out in the address to the church as such. These remain for the execution of the judgment after the encouraged saints are gone, and may be a carcase carrying its former name, but a mere carcase with no life at all. Thus, in Thyatira certain are reserved for great tribulation, and certain to be killed by the retributive justice of God; but under what circumstances is not stated. The saints will be gone before the execution of this judgment: so that it is not in the mixed body to which the Lord's given judgment applies. This modifies extremely the historical accomplishment of the results spoken of in the threatenings pronounced. This remark, however, I think, does not properly apply to the first three churches: their corporate state is recognised, not as being what it ought to be perhaps, but as existing - as a recognised corporate object. Hence the church, as such, is threatened with the Lord's visitation, and "he that overcometh" is placed after the "he that hath ears." But in Thyatira the faithful are distinguished as "the rest in Thyatira." The church, as a professing body, had lost its corporate witness. Hence the Lord's coming is now put forward as a hope and time of expectation to the faithful, to whom the church was no longer a stay and consolation; and the saints are particularly referred to that. "Hold fast till I come." This is very remarkable, as giving now a hope and stay out of the church to the faithful. The change of "the overcomer" to a place before the warning to hear (that is the comparative individualisation of the latter) accompanies this also, beginning with the church of Thyatira. With Thyatira closes also the application of the characters of Christ found in the things John had seen.

253 In Sardis, the title of Christ in the church, as holding the seven stars in His right hand, is recognised - that could not be questioned. But after this all the titles are new, to be understood by a distinctive faith, which is the stay and gives its character to the fidelity of the saints who know His name, but which was not what John had seen displayed of Christ as in the midst of the churches. Sardis and Philadelphia both participate in the announcement of the Lord's coming; which, when the church was thoroughly corrupted as at Thyatira, so that the residue were distinguished from the body, is held out to sustain the faith, and relieve the spirit of those oppressed by the evil.

But then in Sardis the coming is presented in a very different way, from what it is in Philadelphia. Sardis, whose reputation was great, but who was dead in relation with Him who had all the perfections of the Spirit, has her works judged as not perfect before God; and she is threatened with the world's judgment. (Compare 1 Thessalonians 4; Luke 21: 35.) Here we have again to remark, that the judgment of Sardis will be, when all real pretension to be a church had ceased, if even the form be preserved. The few worthy will be in white with Jesus; and, after their taking away, those who had formed part of the body will be judged with the world. In what form they subsist is not said: only we may in general say that it will be as unfaithful in the place they stood in, not as not being in it. (See Matt. 24: 50, 51, and Matt. 25: 30.) In Philadelphia, the church is become a remnant, and the remnant is the church in God's sight. All is encouragement: and though strength be very little, still an open door is there. They will be kept from the hour of temptation which will come on the world; and they are comforted with the assurance that the Lord is coming quickly. It is to them, as waiting for Him, a comfort and a joy. It is the faithful, the feeble awakened remnant at the close, who, entering into the patience of Christ, are comforted by the assurance of their entire separation from the world's lot, not merely in judgment, but in the terrible tribulation coming. They would be entirely out of the time even in which it would be. But Christ is not yet come.

254 In the Laodicean church, Christ alone takes the character of "Amen" to promise, and "faithful and true" - promise, and the name in which He is to be Head of all things new, soon to be manifested, "the beginning of the creation of God." (Compare His own titles, Colossians 1.) The church has lost the sense of what Christ is and hence has a good opinion of her own state. And here again the principle previously spoken of applies. The execution of judgment on the persons guilty does not come within the limits of the real existence of that addressed as "the church." I say this of Laodicea; and it is here the question becomes really important, because the Lord addresses it yet as "church."

The overcomers have yet a place at least in the throne with Christ. The body had, when addressed, yet the name of a place before God, and was judged by Him as such; but its real state was nauseous to God, and it would be spued out of the Lord's mouth, utterly rejected as such. This is rather its rejection as in a church-standing than the execution of judgment on those guilty. And this was, in the knowledge of God, its certain portion. Still counsel and warning were addressed to it, till its rejection took place. But the Lord distinguishes the possible remnant that may still linger within, in the patience of His mercy (always unwearied while mercy is possible). But I judge that it is not the resulting judgment on those who refuse the warning and are cast out, but the entire rejection, as disgusting to Christ, from the position in which they stood as a body. A faithful witness could no longer bear such a thing.

This supposes, that after the Sardis state is formed, a Philadelphian body arises, through grace, which is to escape the time of tribulation. The forming of this body, I apprehend, induces a result - the Laodicean state of the public body, which is what Christ will reject, as having to do with the church, leaving aside the judgment of the guilty after their works. The historical execution of the threatening is not given, any more than the rapture of the faithful, because the message is addressed to the body while it has, as a present thing, the character in which it is addressed, with the consequences of certain conduct: only here the declaration of rejection is unconditional, because already the body was what required that rejection. But I apprehend that the term "after these" supposes the execution of the judgment of spuing out of the mouth, so that nothing is any longer recognised as holding, in any sense, a church-standing before God, when the prophetic declarations as to the judgment of the world begin to take effect. The judgment which the individuals who composed the rejected body will undergo (though, I doubt not, having respect to their previous position; for those who have not professed cannot, for example, be apostate,) depends on the position which they are found in, which is not the proper subject of the judgment of the churches, though the declarations made to Thyatira and Sardis (generally considered, whether great Romish and Protestant bodies) intimate, in some respects, the ulterior consequences of infidelity in those positions respectively.

The Principles displayed in the Ways of God, compared with His Ultimate Dealings

J. N. Darby.

<05043E> 383

It seems to me that the examination of the great principles which God has brought out in His ways, in the history given us in the Bible, would facilitate the intelligence of His ultimate dealings with men and the understanding their prophetic announcements, the accomplishment of which will be the establishment in power of the principles which God has already displayed and taught historically in His dealings of old. I send you therefore some thoughts upon the progressive development of these principles. In the very outset of creation we have one of the last importance, and which gives in figure the ultimate results of God's ways in His dispensations towards men, a kind of exhibition that what begins in thought is to be the end in action.

Adam was created in the image of God, and was set to rule over the works of God's hands, the centre of a vast system subordinate to him, and over which he had universal dominion. He was, says the apostle, the image of Him that was to come; and the same apostle takes Psalm 8,* which, in the letter of its application there, would be limited to the first Adam, and applies the universality of its terms to the full dominion of the second. No doubt the dominion of the Second Adam is far more extensive than that of the first, because, having Himself created all things, He is to inherit all He has created; but it is not the less true that the first Adam, as image of God, as centre of the system in which he was placed, as having dominion over the creation by which he was surrounded, was the image or type of the Lord Jesus, Son of man, Head over all things. Other accessories enlarge this resemblance. Eve, partaking of a lordship to which she had no right of her own, but which she enjoyed as one with Adam, is the liveliest picture of the church, and so used beautifully by the apostle in Ephesians 5. We have also, according to Romans 5, in Adam fallen, the head of a race involved in his sin and all its consequences, as in the Second Adam, when righteousness was accomplished, the Head of a brotherhood or family which participates in all that He is, as the Head of it in the presence and sight of God.

{*It is very interesting to observe the righteous man under law and Messiah the king, in Psalms 1 and 2; and then (after being rejected with them that were His, and in trouble) the far larger glory of the Son of man resulting in Psalm 8, which closes and crowns the series; as we find in the Gospels also the transition from His unadmitted Messiah title to the fuller one of Son of man, suffering and glorified. (See Luke 9: 20 and following.)}

384 I pass over the time before the flood, whose general character offers a sad contrast to the time when righteousness dwells in the new heavens and the new earth, without a government to maintain it and make it good against the opposition of an adverse nation or the weakness of a failing one. Neither one nor the other can properly be called dispensation. They are both another world from that in which we live.

With Noah we begin the course of dispensations, or of the manifestations of the ways of God for the final bringing out the full glory of Christ. These ways regard the earth, and are founded, so far as they are conferred blessing, on the sacrifice of Christ. Enoch indeed had been taken out of the midst of a corrupt world and had a heavenly portion, while he testified of the judgment of the world, out of which he was called, by the coming of the Lord with His saints - a very remarkable anticipation of our portion in Christ. But Noah was preserved through the deluge, to begin a new world, of which he was the head and chief.

The name Noah is expressive of the rest of the earth, comfort concerning the work of men's hands, because of the ground which the Lord had cursed. Three especial features accompany and characterise this position: the sacrifice which turned aside the curse, the restraint of evil, and the pledge of secured blessing to creation while earth lasted. But, as regards dispensation, Noah was the head of a new system, where evil was, but where evil was to be restrained, and the curse relieved under which the earth groaned.

The next important principle brought out is calling and election. The earth was not only now corrupt and violent - it had departed from God. It had not liked to retain God in its knowledge, and served other gods. God, in sovereign election, calls Abram to follow Him apart from the world; and separation from the world for the enjoyment of promise by faith becomes the divine principle of blessing. Abraham is the father of all them that believe. He has to quit all on the supreme claim of the Lord - country, kindred, and father's house - for a land only in promise, which God would shew him. Brought there, he has still to walk by faith in patience, not yet inheriting the promises. When in possession of them in pledge, in Isaac he has to give them all up, as held in the present life of Isaac, in unquestioning confidence in God, to receive them in the power of One who raises the dead.

385 We have election, call, promises, by which the believer is a stranger in a world departed from God. To this we may add the distinct principle of receiving the promises by the power of God in resurrection. This special position made of Abraham in a peculiar manner the father of the faithful - of all them that believe - the father of many nations before God in whom he believed, the heir of the world. The detail of the promises (whether of the blessings of the nations, only given in Genesis 12, and confirmed to Isaac in Genesis 22, or of a numerous seed according to the flesh, and of the land of Canaan)* are not properly our subject here.

{*The cases of Lot and Abraham furnish, on the one hand, the deep moral lesson of the impossibility of walking to the end in the presence of temptation by accompanying another's faith - our own, sooner or later, will be put to the test; and on the other, a new and interesting type of the privilege of the heavenly-minded church to enjoy communion with God and the knowledge of His thoughts concerning others, far from the trial and judgment; while Israel, attached to the earth, are saved out of them, and so as by fire, and perhaps others besides Israel, though for heaven, as those found on the sea of glass.}

The latter leads, however, to the next important step in the ways of God, the formation and deliverance of a people from the power of their enemies by judgments and an outstretched arm, by which they were set apart as a people of dilection to God on the earth. Israel's coming up out of Egypt is, I need not say, the event in which this was prefigured. Long subject to hostile and oppressive Gentiles, and particularly at the close, when God was about to deliver them, His arm, who had already given the blood of the Lamb as the safeguard against His righteous judgment, delivered the people with a power which none could dispute, executing judgment on the proud enemies who oppressed them and defied His majesty.

Joseph and his Egyptian wife had given meanwhile the remarkable type of a rejected Christ exalted on high and His Gentile bride, who had made him to forget all his affliction and his father's house.

386 But the deliverance of Israel gave occasion to the introduction of an entirely new principle, not the prefiguring the ways of God, but the putting of man to the proof on the revealed principles of what he ought to be, and that, when thus delivered and brought near to God, as a favoured people guarded of Him with every motive and means for walking before Him who had thus borne him on eagles' wings, and brought him to Himself. In a word, the law came in. Immediately broken, Israel is anew, through intercession, placed under it as a condition, with the added revelation of all the graciousness and goodness of the character of Him under whose government he was placed, and who would act in that government on the principles thus revealed. Still he was placed under law, and held the blessings under the condition of his own obedience. This, as the apostle states, came in by the by - added because of transgression, till the Seed should come to whom the promise was made. The law in itself could do nothing but convict man of his incompetency. But it gave in general the principle of a rule of God's will, to be written afterwards in the heart of His earthly people; in obedience to which, maintained in their hearts by God, they would enjoy the blessing conferred by Him on His people on the earth. But on the principles of government declared by God to Moses, and announced in Exodus, the people were placed on the mediation of the priesthood, under the immediate government of God. The priesthood was there to maintain the blessing if there was failure, where it was not departure from God, or sinning with a high hand, and Israel, in obedience, would have had their peace flow like a river.

But Israel (incapable of walking by faith and trusting God, even when the blessings were immediately consequent on obedience) prefers being like the nations, and demands a king, when God was their King. However, this gave occasion to the revelation of another principle of God's ways with men, the establishment of royalty in Zion, a royalty whose sway should extend much farther, and in which the Gentiles should trust. However royalty is established, and in Zion, and that by grace, after the failure and ruin of the people through disobedience to God, under His immediate government. The priesthood itself loses its place, and the faithful priest is to stand before God's Anointed. The king is now the anointed of God, The principle of this royalty is on one side the throne of the Lord (Solomon is said to sit on the throne of the Lord), and on the other, it is strength out of weakness. See Hannah's song. It is the re-establishment of Israel in blessing when hopelessly ruined, by the means of the rejected but God-fearing king, who delivers them from their enemies and subdues the heathen. This re-establishment by royalty has a double bearing - the blessing of the people after their ruin, by the deliverance wrought, and then re-established in accepted worship after the guilt (the temple after Shiloh, and that in a peculiar manner in grace, after the numbering the people). There were three stages to this royalty: when rejected entirely in Israel; when the ark was placed by David on Mount Zion: the energy of victory in connection with the assured covenant, but not yet the blessing of peace - this was the third state, which was Solomon's. Christ, I doubt not, has filled up, or will fill up, all these - the rejected, the victorious, and the powerful King. In general, we have the important additional principle of a human ordained king, in a royalty established by God over His people, said to be seated too on the Lord's throne.

387 This, as we know, in man's hands failed like all the rest, and gave rise to another and large modification of the principle of royalty, the confiding the power of universal dominion, wherever the children of men dwell, to man on the earth. This was sovereignly conferred beyond the limits of Jewish promise and dominion, acquired by no faithful service in suffering, but divinely bestowed by the God of heaven. This also fell, and more than fell. Substituted for the Jewish royalty, it united with the Jews and their ecclesiastical rulers in the rejection of the Son of God and King of the Jews; one of which titles,* in its lowest acceptation, is the character in which (above all descent from David, though that be at the same time true) Christ is to have the heathen for His inheritance and the uttermost parts of the earth for His possession; and the other of which expresses evidently His title among the Jews as the Anointed, the Son of David. We have thus far all these features: -

388 Adam, centre of the earthly system under God.

Noah, head of the earth blessed after the curse, restraining evil.

Abraham, called by election out of the world, to which promise is annexed.

A people redeemed and formed as such, as belonging to God on the earth.

The law, the rule of the people so formed, and the path of blessing as the will of God.

The royalty of Israel in the family of David, the anointed king; and the royalty of the Gentile world, sovereignly conferred by the God of heaven.

{*I am quite aware that the Jews rejected Him religiously as Son of God; and Pilate politically as King of the Jews: but I speak of the real import and value of these titles as to the government of the earth. Psalm 2 does not, I believe, refer to the character of Son, as given in the gospel of John and elsewhere, though this higher sense may be the necessary introduction to the lower; but Psalm 2 speaks of the Lord as in time.}

All these will be made good in Christ, in Person, or for His people. He is the second Adam; the head of the earth, restraining evil after the curse; the chosen one separate from the world, in whom all the promises are yea and amen; the head and uniter of redeemed Israel, the true vine, the son called out of Egypt, the one in whom the law was magnified (these two facts will also have their accomplishment hereafter in His people); the Son of David; and the head of the Gentile world established such by the sovereignty of God. Hence all this progress of development closed with the rejection of Him in whom all was to be accomplished.

The testimony of the Holy Ghost in patience called to repentance them who had put Him to death, but the call was unheeded and the guilt remained upon them. And thus closed all God's dealings with the earth, as presenting means of blessing, to their acceptance, and Christ the Lord, the Son of man, must return, sent by the Ancient of days, before the principles of blessing held out, and the revealed means of relationship with God, could be made good in power and available in blessing.

In all this, it will be evident that the church of God does not at all enter. The scene had for the time* closed in which these various principles were developed on earth, to be resumed in power when Christ returns there to whom all the title and blessing belongs. Meanwhile He is hid in heaven, and unites to Himself a heavenly people outside all these ministrations, to be associated with Himself as a better Eve, when He shall take the inheritance and accomplish all that God has held out to man. Yet in one point there is connection (that is, in Abraham). Although there be higher principles of blessing which never formed the subject of promise (such as being united to the Christ, members of His body, of His flesh, and of His bones), yet Christians do come in under Abraham as heirs of promise, as strangers and pilgrims on the earth, walking by faith, called out of the world. Thus they fill up the gap during the power of the Gentiles, guilty of rejecting the Lord, and the setting aside of the Jews for their despisal of Messiah, until called to take their place in the heavens with the Lord. In Christ we are Abraham's seed, and heirs according to promise, though God has reserved some better thing for us. But as the church, she is entirely outside all this, unknown and a mystery, till the time Israel was set aside, and there was nothing but what unknown and sovereign counsels might introduce, until God too keep Israel again for repentance and blessing.

{*I say for the time, because it is evident that the age in which Christ was upon earth (though suspended, so to speak, to let in the heavenly body, the bride the church) is not closed, and will be resumed in the dealings of God with the Jews and the kings of the earth, who stand up against the Lord and His anointed, and, as is evident to me, before the manifestation of the Son of man. Meanwhile, the apostasy of professing Christendom will have taken place; and it is the putting this and the Jewish state of things in their place which creates the chief difficulty of interpretation, because it is the developing, in point of time, of two different systems, which unite, however, in their rejection of God and His Christ. Patient waiting upon God will clear up this, as all else revealed in the word. The death of Stephen and calling of Paul, and the rapture of the church, are the boundaries of the time of full light in standing before God. I do not speak of man's profiting by the light, but of his position.}

389 This very plainly shews the distinction of the church from all earthly position and promise, though manifested there until God shall again begin to act from the throne on the nations, and take up again His questions with the earth then in judgment, as heretofore in grace - judgment, to which men will be callous, as they have been to grace, till it assumes a character which there is no escaping, and when despair will be as complete as revolt and self-will were before. It does not enter into the subject of this paper to treat of the details of that day. The judgments on the Gentiles are the subject of the Revelation; the state of the Jews, of the Old Testament prophecies chiefly. After a moral preparation in the hearts of the Jews, the presence of the Lord Jesus will at once bring, not only in the accomplishment of promises made to them, but the concentration in His Person and kingdom in the power conferred on Him, of all the scattered elements of the divine ways previously revealed.

390 It may be remarked, that I have left prophecy out of the list I have given of manifestations of divine intervention. The omission was not forgetfulness. A prophet was one by whom God sovereignly maintained His relationship and connection with Israel, and even in a measure with the world, when there was entire failure. It took place in every dispensation, and was not properly one, but ran through all, though God wrought by it in emergencies. It revealed God and foretold Christ, but evidently was to cease when the things it spoke of were accomplished, for then it had no place. Its character was the sovereign intervention of God, not the development of His ways. Hence it was in exercise at all times, when, as regards those ways, man had failed. It shewed and reproved the failure, and encouraged the faith of the Jew, faithful among the faithless, in the enduring fidelity of the Lord, pointing out with an increasing fulness the intervention of God in power, when the faith that made its way through the power of evil would be no longer needed, because that evil would be set aside by power. Hence we find it in Enoch before the flood, in Noah, in the patriarchs, and, in a particular manner, in Samuel when Israel had failed under the theocracy, and in Israel departed from God, and in Judah become unfaithful in her kings.

I do not touch here on the character of prophecy in the church, as spoken of in the epistles. The church was based, as we have seen, on the failure of everything; and to it, and in it, the mind of God was specially communicated. To that which takes a definitely prophetic form the above remarks, however, fully apply in principle. Only the church, counted faithful, is made the depositary. We have prophecies in Thessalonians, Timothy, Jude, and Revelation. In the latter case, the part fully and properly prophetic treats of the world and the apostasy, or of the Jews; so that it takes a distinctly prophetic character, and returns to the principles* stated above. The prophetic character was accomplished in the Lord at His first coming, as far as regards His Person.

{*There are two kinds of prophecy in the Old Testament: prophecy addressed to the conscience of God's people while owned, or at least subsisting as such; prophecy revealing God's ways when He no longer owned His people. Daniel is the example of the latter. His prophecy is not addressed to Israel. The former kind of prophecy does not occur in the New Testament in the church, because the occasion of it had ceased. The church was united to Christ in heaven, and the character of communication was to the members of His body enjoying unity with Him by the Holy Ghost; it calls for what suited that; and the coming of Christ was the object of highest affection where there was no failure, but He was possessed, not prophesied of. The second character of prophecy, confided to the church but not addressing it, is found in the Revelation, and depicts a time in which God would deal with the world of which the church was not. Israel has its place in the sum of prophecy which is necessarily the earth, and hence was addressed in it; the church has not. Hence the character of the Lord's prophecies. They address the disciples in this condition, and, though more simple and intimate in their nature, as we might suppose, partake of the character just spoken of in reference to prophetic addresses to Israel.}

391 The priesthood does not enter either in its Aaronic character into the ways of God with man. It was the means of approach of man to God, and subsisted in connection with the existence of His people without a king and under the kings. It supposed an accepted earthly people, so far as it was in daily exercise, though there might be particular failure. So far as the acceptance of the people was in question, it was hidden within the veil. In this character it is Christ's present position with regard to Israel, for we know the acceptance, the veil being rent. It existed under different dealings of God to maintain individuals in their position, and was not positively itself one.

[END OF PROPHETIC - VOL. 2]

Answer to a "Letter to the Brethren and Sisters who meet for communion in Ebrington Street."

J. N. Darby.

<08002E> 321

I confess I have been greatly relieved by the publication of the letter. I did dread it. My heart and head are alike weary of controversy, and I know sufficiently well one's liability, in the rapidity of reply, to express one's feelings when we ought not, and to give a handle for a controversialist to lay hold of, that I felt a dread of being plunged anew into a labyrinth of reasoning. The appearance of the letter has relieved me. I have been surprised, after all I heard of the spirit of the tract, that so little could be laid hold of: and as to the argument (save a mistaken reference to Gesenius, which I will notice in its place) it is absolutely untouched. My reply, then, will be happily very short. There is only one really important subject which induces me to take notice of the letter, but I shall just use the occasion which this affords to notice rapidly the objections made, without of course re-arguing the subject. The attentive reader will see that the sixty-three pages of the letter leave the substance of my statements in the "Examination" where they were.

As to the expressions complained of, I should regret, of course, and I blame myself for, anything that was merely personal, however we may be liable to it in controversy. Speaking of things as they are, though it may give pain, cannot be objected to in the same way. Thus, "travelling by an intellectual road" may be considered personal. I can only say as to it, that it was pointed out to me by a brother during the correction for the press, and I went to have it taken out, but it was too late, as it had all been struck off. I can only express my regret now, that it is there, and that my attention was not drawn to it in time. I will add here, that in getting help in correcting the press, or preparing the MS for it, I have taken out any expression supposed to be objectionable by those who read it over. As to "sophisms," I really think the complaint (though I am sorry it gives pain) an unreasonable one. I think there are sophisms in the book. I write to examine the book, and shew where I think it wrong. If I meet what is really a sophism, what can I call it but a sophism?*

{*Though, after all, the "Examination" does not state the author to be "guilty of sophisms" as a general charge at all. After shewing the fallacy of a certain train of reasoning, I have said (p. 7), "This is a very common sophism, to involve," etc. The author had put a dilemma as containing the only two cases possible, and proceeded to reason on it to his own and his reader's satisfaction; whereas the allegation of his opponent is that there is a third case: And, having explained this, I have said, this is a common sophism.}

322 As to "teaching doctrines which have 'the very worst moral effect on the saints,'" I state (page 6), I believe the identification of the church and the kingdom to be of the very worst moral effect to the saint. This is no general charge of teaching doctrines, as the author has stated it. I have stated my conviction that a given principle or doctrine has this effect. I think so still. Every saint must weigh this before the Lord; that is, whether this given principle is, or is not, evil, as I believe it. They will judge also whether the reasonings of Mr. N. do so identify them. But saying that a given specific principle has a bad effect cannot be charged as personal. Nor is it in the smallest way equivalent to a charge of "teaching doctrines."

As to "altering received translations," the fact cannot be denied. It is the constant habitual practice of the author. That which is objected to is the statement that the object is not avowed. Again I have stated this in a given case (page 13). "There is another, and yet more important object in this translation, which is not avowed either." It is the statement of a specific fact in the book. Indeed, though the fact itself is unquestionable, I cannot even find* the expression "altering received translations." I have reasoned, and I think very justly, on a given case of what is undoubtedly a common practice of the author. As to "silently confounding things that differ," it is again a statement of a fact made into a general charge. I have stated (page 10) that the author silently converts "make" into "formed" and "prepared." And so he does, and very unwarrantably in my judgment. The only expression else which may be fairly judged objectionable is "eke out." My argument is perfectly just. But, as the word is more than a statement of the fact, I do not defend it; though I really do not see anything very malicious in it. However I do not justify it.

{*It may of course have escaped me. Mr. N. gives no references in all this.}

323 I am sorry to have detained my reader on these points. I owed it to the Lord, and to others, and, in two of the expressions, to the author of the "Thoughts," to clear them up, or express my regret that they remained. I did what I could to get rid of one, the other escaped me. But now to the matter. The author charges me with having misrepresented him. Here there is no mistake as to the broad generality of his accusations. I pass them over entirely, every one will judge of their justice, save to say that I rise up from the perusal of his answer with the full conviction that I have not misrepresented him at all.

His statements here have unequivocally confirmed the judgment I had formed of his statements in the "Thoughts."

Silence respecting the truth in question is not denied,* though it is implied (page 5) that there is evidence that it was remembered. Positive statements as to the author's views will be found in the course of the "Examination." I confine myself here to the statements in the "Letter."

{*See page 4.}

We read (page 5), "There is perhaps no distinction more important to be preserved in our thoughts, than that between the heavenly relation of Christ to the church as a whole, and His relation to it as a gathered and ordered body upon earth." Now, if this latter phrase means anything, it means the relation of which the author does intend to treat in his remarks on the Apocalypse; and this is contrasted with "the heavenly relation of Christ to the church as a whole." Now, it is perfectly certain, that, by "the church as a whole," as "seated in heavenly places in Him risen," Mr. N. means all the saints from the commencement of the world to the end of time. Be this system true or false, no one can question that this is his meaning of "the church as a whole." He distinguishes elsewhere the "parts" of this, the church of the firstborn, and the like (the 'Israel of God' being an equivalent for the whole body). This whole he recognises as seated in heavenly places in Him risen. Of course the individual members of this body on earth, during the present dispensation, could not be excluded from this common portion.

But then all that can be spoken of the one body can be equally predicated of Abel, Abraham, David, the millennial saints, as much as of those now on earth.* It has nothing peculiarly to do with any present unity of the body.

{*I do not suppose any one will deny what I here state. Indeed it is impossible to do so if the writings and teaching of the author have been really examined. But if any one for convenience desire a short synoptical statement of it, he will find it in the sixth part of "A Christian Manual," by W. Morris, p. 19.}

324 But, as regards what the author calls "His relation to it [the church] as a gathered and ordered body on the earth," this, as the subsequent expressions of page 5 demonstrate, is found in Christ s relation to the churches. Christ's relation to the church as a gathered body on the earth, in this dispensation, is His relation to the churches; and that is all. All unity of the body by the Holy Ghost sent down from heaven is set aside in this letter more unequivocally than ever. The author does not deny the unchangeable and eternal blessedness of all saints, from the beginning to the end of time, in heavenly places in Christ risen. But he does make His relation to the church as a body gathered on earth His relation to the churches.

His excellent relation to such a body (that is, to the church as a body chosen out of the nations, separated to God) is His relation to the churches. And hence, where he insists on having spoken of union with Him in glory, it is not "its," the church's union, but "their," the churches' union. He does not treat of His relation to the church in heaven, but He treats of the churches in the earth.* (page 7). And is there then no church on the earth? - a church, one as a body down here, in virtue of the presence of the Holy Ghost sent down from heaven? I repeat, therefore, that every statement I made, and, which is much more important, the real meaning of the author, is fully and unequivocally confirmed and established beyond all question, to any intelligent Christian, by the statement of the letter. The churches belonging to the sanctuary as their proper sphere: but the unity of a body in earth, by the presence of the Holy Ghost acting by joints and bands according to the measure of every part, from the Head Christ, is entirely set aside. He assumes the doctrine of the Ephesians as to the whole church; and he treats the doctrine of the churches as His relation to the gathered body on the earth. I repeat, No intelligent saint can mistake the unequivocal setting aside of the unity of the church upon earth, sitting in its Head in heavenly places. I repeat - what I have said in the "Examination" - the author is simply setting up the system of independent churches, and setting aside the unity of the body on earth in this dispensation. My expressions may be laid hold of; but there can be no mistake as to the author's meaning.

{*The italics are the author's.}

325 And he has practically taken his position in this letter on this principle. "I value the relation in which I stand to you as one of your teachers." That the author has been teaching in Ebrington Street, no one, of course, questions. Nor do I now enquire the least as to the value or otherwise of his teaching. But he stands in relation to them as one of their teachers, i.e., a teacher is not a joint in the body according to Ephesians 4 or 1 Corinthians 14, but a relationship to a particular set of saints. I am not here calling in question the existence of teachers in the church of God. I recognise them fully. But I find them in scripture in relationship to the body, one by the presence of the Holy Ghost on earth, and not to be a relationship with any given body of located saints, though they may happen to be located with them. I know that dissenters thus act on the principle of a given body having its members, and having their teacher or teachers. But in Scripture I find the teachers in the body of Christ, and members of the body of Christ. It is not my business now to discuss this with dissenting brethren; I am only getting at the fact.

Now as to Psalm 110.* First, as to the translation. If the English reader consult Sir C. Brenton's translation of the Septuagint, he will find that he has translated the Greek, "until I set." If he consult his English Bible he will find it so translated also in every case. So that I have other authorities to prove that what was given by the Lord, and Peter, and Paul was what is given in the English Psalter. The author is merely raising another question on Greek translation, as before in Hebrew, to prove his Hebrew change correct. He changes the translation from the Greek to justify his change of the translation from the Hebrew, and then sanctions this with divine authority. It is given in the New Testament according to the Septuagint translation: and this is rendered by very competent translators, both in the Septuagint and in the New Testament, just as it is in the English Psalter.**

{*I would just correct an immaterial mistake in passing. In saying "Lyra Davidis," I meant Fry's "Lyra Dandis," not Bythner, where the translation would not be found.}

{**And here I must add that Sir C. Brenton and the English translators are perfectly justified. This is the statement of Matthiae (English edition, Kenrich, London, 1837, 501, p. 842), "The aorist in all the moods except the indicative and the participle, is usually expressed in Latin and English by the present." I had examined this before, only not so fully, and did not feel it necessary to enter into this additional critical matter. Matthiae adds, "But . . . the aorist designates an action transient and considered independently in its completion, but the present a continued and frequently repeated action," etc. This remark will be found of every importance on the question of the use sought to be made of the text - that is, as to what the Greek aorist for "I make" (Heb. 1: 13) or the Hebrew for this in Psalm 110: 1, means. Because, assuming the remark of Matthiae just, we have revealed authority thus for using the act of setting as a "transient action, considered independently in its completion," and not as "present, continued, and frequently repeated action." Because the inspired New Testament has adopted the Septuagint translation, where the tense used precludes a continuous action, and confines the setting to a transient action, considered independently in its completion. Now, this is the question between the author and myself He says that this verse describes the Lord Jesus as seated . . . waiting, Jehovah's throne acting for Christ. "There is no characteristic of the present period so essentially distinctive as this." In a word, it is a continuous action characterising a period. But the tense, sanctioned by the use of the Lord and His apostles, precludes this idea. It sanctions that on which I insist - transient action, considered independently in its completion. It is the author, not I, whose question is with the New Testament. He is wrong as to the Greek, as well as in the sense attributed in his reasonings on the Hebrew.}

326 Mr. Tregelles's justification is on a curious basis. He translated it as the English translation till the question was raised, because he was giving "verbal construing, not combined translation." "It does not exclude the full exposition of the words." No, but what we want first is verbal construing. We will reason on the exposition afterwards. The author has changed the translation; of course with some object. That object is to be ascertained from his reasonings, for he has not stated it. Now, that object gives a force to it, as a combined translation, which I have no doubt is wholly wrong. The question is really one of exposition. For, as I have said, in English "till I pay," "till I have paid," "till I shall have paid" may be interchanged in common use. But if the sense was not changed, why change the translation? If the sense be meant to be changed, I am justified in taking the translation, as given by the author, as meaning what he gives as its meaning in his reasonings upon it: and this is what I have done.

327 The question is, Does the verse speak of the acting of Jehovah's throne for Christ during, and so as to be characteristic of, a period? This is what is contended for, and which I deny. Let the reader here remember the last note, and he will see that the Septuagint, and the New Testament alluded to by the author, preclude this idea by the very form of the Greek verb. I do not think - I never said, and I never thought - that setting meant "in process of being placed." My statements are perfectly correct, "He was to sit till this particular act was done" (page 12).* Is that merely till it was in process of being placed? It is the exact proper meaning of the verb, and especially in the form it is in - a meaning which the interpretation of the author entirely overthrows.

{*This is repeated even more than once.}

I may here take up the statement of Mr. Tregelles at the close.* His argument and critical research, which for the most part may be, I dare say, very just (I shall examine it for my own profit independently of this question) is applied to this supposition. "The supposition is brought forward, apparently, that the exposition of these words may be, or must be, "until I shall be setting," or "am setting," and not until "I have set," or "shall have set."["] Against this meaning he directs all his reasonings and criticisms. But then this supposition is all wrong. I had stated the contrary. "He is expecting till something be done." "He was to sit till this particular act was done." Hence all the reasonings of Mr. Tregelles come to nothing as to the argument.

{*I had almost forgotten to acknowledge, that, from stopping before a quotation, as if it had been the end of a phrase, I have given as general an observation which applies only to the passage quoted after it in Gesenius: however, as I referred to the passage accurately, my mistake was easily detected. Here too I would add that Gesenius, in two words, settled for me the question as to Hebrew, which Mr. T. deals with so elaborately. I do not agree with a few things in Mr. T.'s remarks, as being a sound judgment, in the meaning of texts, what he calls combined translation; but I shall always be glad to get his help in Hebrew.}

The only point that would bear is found in certain quotations in page 61, which would tend to shew that the Hebrew word in question might, in certain cases, be used for continuous action. Now, I do not agree with his remarks, specially on "parata," which clearly does not in this case mean continuous action. When the Hebrew word in Psalm 110: 1 is used for "setting in array," it is not used for the continuous action of arraying the army; but for the fact of its being put in that position before a city, etc. But I have no need to reason this point now, because the translation sanctioned by inspiration gives it the force of a transient complete action. All the rest of his argument falls with his supposition.

328 The truth is, it is the author that uses it as meaning a process of being placed, though he may consider that process as completed. The first verse of the Psalm, he holds, describes Christ seated and speaks of Jehovah's acting. Now that acting is the process of placing, bringing his enemies together. He exchanges this, page 15, for "collocation." But it is perfectly clear that all his statements speak of a continuous process during a period. I insisted on its being an authoritative act of collocation. The author says it means a completed action; I had said till a particular act was done: so that this was not the question, but whether setting meant a process of preparing or forming which characterised a period or a particular act of authority at a given time. The author made it the former; I asserted it to be the latter. The additional Greek he refers to clearly shews he was wrong. His notion about the action was wrong; and his collected translation, which furnished the ground for it, was worse and more ambiguous that that of Sir C. Brenton and the English translators, which is justified by the remarks of the best grammarians.

The difference is just this, "until I make, or set, thy foes a footstool for thy feet," and "until I shall have made" would both convey that Christ was to sit there till the act was done. But the latter gives, or gives room for, the idea of a continuous process going on of making or setting: for "until I shall have made" certainly tends to convey the idea of a process going on making; "until I make," an interval which elapses till the act of making takes place. Hence the new translation is the worse one of the two, because, while both suppose the thing done, the new conveys an idea which is not in the Hebrew, and which the Greek divinely recognised translation will not bear - an idea which the author has taken up and followed out in his reasonings. To proceed, the author asks, Why then, may I not say that the throne of Jehovah is, throughout this dispensation, acting for Christ, with the view of finally setting His enemies a footstool for His feet? I do not here enquire whether the author may or may not say so; but it is not what he has said. What he has said is, that the first verse of Psalm 110, which speaks of setting Christ's enemies for His footstool, speaks of Jehovah's throne acting for Christ through this dispensation: that is, clearly, that His acting is setting the footstool. For, if the verse speaks of acting, no other acting is spoken of but that. We have in page 21 and the note, a long reasoning that Psalm 110 necessarily implies this continuous acting: "otherwise we must say that, for the last eighteen hundred years, the providence of God had ceased to control Satan," etc.; and then the last clause is applied to congregating the enemies as a footstool. It is all very well now to talk of what it implies, and say "otherwise" so and so. In the "Thoughts" we are told that the first verse spoke of this acting of the throne, and that hence this verse was distinctively characteristic of this dispensation. Now Psalm 110 does no such things. It speaks of a definite "transient action," and not of a continuous one. There is, moreover (I refer to the third division in page 26), nothing about congregating enemies either, any more than forming or preparing the footstool. There is just simply setting or putting His enemies for His footstool.

329 I say then that the author did interpret Psalm 110, which speaks of setting enemies for a footstool, as the actings of Jehovah's throne, during and characteristic of this dispensation: none was so decidedly so. And if Christ's enemies were set for His footstool by the continuous actings of God's throne for Him, God was putting down the foes of Christ during the dispensation. But, further, I have not "assumed" that the author has said so; but that he has not, and complained of him for not doing it, because there was no sense in explaining "setting for a footstool" as the actings of God's throne all through the dispensation, unless it was the acting of the throne as so setting them (this being the only acting of the verse), and that then the statement amounted to putting down these foes. For if setting foes for a footstool signifies the continuous actings of power, it does mean putting them down.

The fact is, the author attributed a meaning to the verse positively which it certainly has not. Now he says it implies it, otherwise God ceased to control, but that it states certain final actings of this kind during a period described in the Revelation. He was wrong. The verse does not state it. It states, or implies, nothing about it. It is not its subject. And, moreover, it speaks of no continuous actions at the close, during a period elsewhere described. The Greek tense used in the divine interpretation of it is not used for continuous actions, but for "an action transient, and considered independently in its completion." And this is all-important to the author's scheme; because it has then nothing to do with the progress of earthly events as he states it.

330 Next, I have not inserted the word "under"; I have used "putting them under His feet* for Him to subdue," as an equivalent to making them His footstool. And it seems to me perfectly unobjectionable. As to the analogy of Psalm 8, the only purpose for which I have cited it is the universal extent given in the New Testament to the word 'all' in that psalm, as explaining the universality attributed to it also, in quoting from Psalm 110: as may be seen in the passage quoted by the author in the note to page 19.

{*Tischendorf and Lachmann, following many of the best MSS, read (Matt. 22), "put thine enemies under thy feet," in place of "thy footstool." Griesbach gives it as a doubtful reading. So that we have very strong authority for saying the Lord Himself used it as equivalent.}

As to the quotation from page 11 of my tract in page 20, the language is not drawn from Psalm 8, and the sentiment does not belong to verse 2 of Psalm 110. And it is so far from being true that I have not distinguished between verses 1 and 2, that I have argued at length (page 30 - the passage the author has just been commenting on), that there must be a considerable interval, such that all that regards the church will have happened between the two; so that the heavenly part of Christ's actings is omitted in the psalm. And this last is in italics, to shew the importance of the events which happen in the interval. And I still judge that "the authority of His power giving them up to be trampled upon by Christ" is not verse 2, but verse I. For this simple reason, that verse 2 speaks of sending the rod of Christ's power out of Zion; verse I speaks of His (God's) setting them for Christ's footstool (that is, of His power giving them up to be trampled on). Further, the question is not whether Jehovah has been acting to bring about Christ's glory; no Christian doubts it.

The question is, What does Psalm 110 mean? Because a particular interpretation of it is used to maintain a system. As to an appreciable interval between the cessation of Jehovah's throne acting for Christ, and Christ acting for Himself, that is not exactly the question. It should be added, for Himself on earth. Because He may be said to be acting for Himself in coming to receive the church; even supposing that be after His assumption of the kingdom: a point I do not contest here. The system to which the author is opposed is, that there may be an interval between Christ's rising from His Father's throne, and His acting on earth in the destruction of Antichrist; in which interval some have supposed the church caught up, and other things. They have never spoken of an interval between Jehovah's acting, and Christ's acting in heavenly places. Now the author is obliged to admit many important events between Christ's rising up, and Antichrist's judgment by His appearing; as will be more fully seen in the succeeding numbers of the "Examination." The church goes up, the harvest takes place, in one place Babylon* is said to be destroyed.

{*In another it is differently represented.}

331 And now mark the principle on which the author bases his assertion. "The scriptures always put these two events (the assumption of power by Christ and His epiphany) in close juxta-position;* and when any two events are thus put in close connection, and the scripture makes no mention of any event transpiring on the earth between, it is a sign that no doctrine or dispensational arrangement can be founded on that interval." It is easy to make rules, of course, which "if true," prove one's case. But apply this rule in two events constantly put into juxta-position, found in the same verse, in the Old Testament prophets, the first and second comings of Christ - so put, that Christ stops in the middle of a verse to apply the half. And there was silence too as to events transpiring on earth. Was there nothing came between the two? All Christianity came in - that mystery which was kept silent from ages and generations. The rule is composed for the occasion, without an attempt at proof, and is an unfounded assertion. Further, the facts used to illustrate it are wrong. The taking the church, it is said, is after His (Christ's) epiphany. Now, the scripture positively states the contrary. When Christ, who is our life, shall appear, we shall appear with Him. And therefore the taking of the church cannot be after His epiphany - epiphany being used here for appearing. Besides, Antichrist is destroyed by the epiphany of His presence. And the author himself owns that the taking of the church, or harvest, takes place before this.

{*It would have been well to have cited some passage for this, for I am not aware of any. In Daniel 7 there is nothing about His appearing, where the assumption of the kingdom is spoken of. In Luke 19, the other passage chiefly referred to here by the author, the nobleman goes to receive a kingdom, and return. But this is a general statement of what has taken eighteen hundred years.}

332 And if His rising up is the end of the dispensation, and beginning of the new age (see page 11 of "Thoughts"), how comes it that the church is taken up "after this epiphany and at the end of the age"? The end of the age must in that case be after the epiphany. But the end of the age is His rising up from the throne. The rising up therefore is after the epiphany. The author may perhaps here allege he has changed all that here. There is an end of the age in the throne by Christ's rising up; and a visible ending it by the harvest; and an ending it in power by His coming to destroy Antichrist (Christ, for the first time, applying His new power to the nations). This is the author's present statement. It is not found in the "Thoughts." But then this gives a most appreciable interval, and facts between the rising up, or assumption of power by Christ, and His coming to earth in the judgment of Antichrist - nothing less than the whole harvest, by which the dispensation ends itself on earth, and therefore is an event on earth, to say nothing of heaven. So that there is an appreciable interval, by an event mentioned in Scripture as occurring on the earth between His rising up, or assuming power on the cessation of Jehovah's throne acting for Christ (when the dispensation had changed above, and that the new day had commenced there), and Christ acting for Himself, or Christ for the first time applying His new power to the nations,* namely the harvest, the dispensation ending itself on earth, gathering out every tare, and His saints caught up to meet Him.

{*This, note, was the power He had received, power over the nations. "The power received before the Ancient of days." "The sovereignty of the world." "The power of earth." This was therefore its first exercise.}

Surely this last is an important doctrine or dispensational arrangement. We have only to compare pages 22 and 25, and we shall see the statements of page 22 subverted, and in the very point on which the author has opposed the views of others, the intermediate rapture of the church. The "Thoughts" spoke of no interval. The statement of page 11 allows of none. Now in page 22 it is not appreciable. In page 25 it ends in heaven, on earth, and by Christ's acting in His new power for the first time on the nations, and becomes appreciable by that which the views of others said it was appreciable - the rapture of the church. The length of the interval may be discussed afterwards. The principle of interpretation and the statements made are abandoned.* It may fairly then be questioned whether other events may not come in too. In one place the author states the destruction of Babylon by Christ.** Others may see other events which he does not. The age is ended above when it is not ended below, according to the author.

{*If it be alleged that receiving the church is the exercise of the power Christ has assumed, I answer, Receiving the bride is not the exercise of Christ's power over the nations. And, secondly, He does not appear to receive the church It is positively revealed that when He appears, we appear with Him.}

{**See page 298 of the "Thoughts," where this is positively stated. It is quite true that this is stated entirely oppositely elsewhere.}

333 I am far from agreeing with this arrangement of these events. I do not at all admit that Christ visibly concludes the age when He receives the saints, for the reason already mentioned, that when He appears, we appear with Him (chap. 3), that this His epiphany destroys Antichrist (2 Thess. 2), and that He comes at the close of the three years and a half of tribulation as lightning, and then His sign is seen in heaven, and that ends the age. But the distinction and interval between the rising up of Christ from the throne, and His destroying Antichrist on earth, is distinctly admitted. It is to be supposed that something happens. It is admitted the church is caught up.

I will not here reason on Appendix A, as being a subject too long to enter on in such a reply, I only say a word on its principle. "The apostles are always regarded and always addressed as persons standing in acknowledged acceptance before God through the name of Jesus." First, acknowledged acceptance, and acceptance known to themselves, must be distinguished. Such an idea of acceptance as we have in the Beloved never crossed their minds. That God acknowledged them I do not doubt. But so He does constantly the preserved Jewish remnant in the prophets. There is no statement of being accepted through Jesus* during the time of His presence with them, for the simple reason that the work was not yet done. And they had asked nothing yet in His name. The Jewish remnant at the end may not know present acceptance by the joy and witness of the Holy Ghost. No more did the disciples Further, it is not true that they were always addressed as accepted; for the sermon on the mount does not so address them.** This I have examined elsewhere. I do not say that they and the Jewish remnant will be on the same footing exactly. The presence of Jesus must make an evident and important difference But so it did between the disciples and the church, in another way Nor do I say that the precepts of the sermon on the mount are not for us. But I say, on the grounds briefly stated above, that the statements of the author are entirely unfounded Further, if Peter, James, and John, represent "the saved Christian people of the millennial earth," they do not represent the church, for they are in quite a different condition from the church; as what is earthly is different from what is heavenly. And, if in their place of momentary privilege on the mount they represented them, the natural conclusion would be that they represented them in their place of faithfulness before the glory.

{*That is, as a distinctive known principle. If taken otherwise, it is true of all. For the preserved of Israel in the latter day are certainly so accepted, nor can any one be in a different manner.}

{**Some have excepted to the expression "ground of entry," used in the place referred to. Had I said ground of acceptance, or means of salvation, there would be reason. But there is really none. If need be, I am prepared to explain it.}

334 The writer, in page 35, seems entirely to forget that there will be those owning Christ risen, through the ministry of the two witnesses, who yet will have only glory down here in the millennium

The question is, not whether gospel precepts belong to them, but warnings and prophecies found in the gospel.

As to the extracted passages, a few words will suffice.

1. The Lord Jesus has never identified the church and the kingdom. The writer has made the body gathered out by God a kingdom, then identified this with the churches, and so with tares, and field, and all. So that the church, in the spiritual sense of it, is identified, as to Christ's relation to such a body, with the kingdom itself. The author has stated much more than a concurrent course. Nor even so would it be just. For the kingdom does not close when the course of the church is closed. Nor is indeed the oft repeated statement that Christendom is the kingdom a well founded one. The kingdom takes that aspect under given circumstances. The field was the world.

335 As to coming in the power of the kingdom. Christ is clearly not exercising the power of the kingdom when He receives the church. He is Bridegroom. The virgins are gone out to meet Him, and do not await His coming to the place He is to arrive at. Judgment and responsibility are connected with His return, having received the kingdom; the joy of the bride, and the blessing of the wise virgins, with going out to meet Him on the way. It is this part the author quite leaves out And I say, the scripture is express that Christ has not appeared in the power of the kingdom till the church appears with Him. She had gone out to meet Him. The kingdom which Christ had received was over peoples, nations, etc., as Son of man. The first act of this power, the author says very justly, is on Antichrist.

Moreover, the author has not yet proved the identity of the harvest of Revelation 14 and Matthew 13. I do not believe it to be the same thing as a whole at all. And when it is said "seen crowned," seen by whom? Not down here on earth: crowned He may be in heaven before He receives the church; though I see no scriptural connection of date between the facts: but that is not the question. Luke 19 says nothing of His receiving His church, but of judging His servants, and their receiving their reward on His taking possession of the kingdom, shewing that He had only received the grant before. The bridal reception of the church is a distinct thing from this, as Revelation 19 plainly shews. But I exceed my limits.

2. The answer to this is, No one could have such an impression, for I have cited word for word the author's translation and am reasoning on it in the passage quoted. He has given "form" and "prepare" as the sense or meaning of the word.

3. If what follows in the "Examination" be read, the objection will be evident That is said to be distinctly characteristic of the dispensation, none of which has taken place during the first eighteen hundred years.

336 4. The first part I have already answered; as to the latter part, the verses are not confused, but distinguished. I state that ruling in the midst of enemies is the subject of the Psalm, when Jehovah has placed them under His feet. Now this is exactly the precise distinction between verses 1, 2, etc. Jehovah sets Christ's enemies for His footstool, or places them under His feet. And then the Psalm goes on with His ruling in the midst of His enemies. It is perfectly clear and distinct.

5. My answer to this note is very simple. It is precisely the sense the author has attributed to setting which makes the absurdity. I use "make" because the English translation uses it. But the author, while he uses set, does not use it in the meaning of the Greek. He has declared that it means, or that verse I of the Psalm where it is used speaks of, Jehovah's actings all through this dispensation. And I am justified in saying God's actings in the power of His throne are effectual actings. The absurdity does result. I do not agree with the sense the author gives to setting, but I have reasoned on it; for the sense he gives is, not putting or placing, but, the acting of Jehovah's throne all through the dispensation. I am glad he owns the absurdity which results from such a use of it. I only ask page 11 of the "Thoughts" to be read to see if he does not use it so.

6. I have no difficulty at all in the phrases, nor need my reader. Telling someone to sit on a seat till I act, does not state my actings at all. It does speak, if he so sit, of someone expecting till another does a certain act.

7. This has been disposed of, only it is not "setting for His feet," but "for His footstool": and I suppose that means something put under a person's feet.

8. I accept the author's justification of himself. He makes setting the enemies for a footstool preparing the footstool - "the preparation of the footstool." The footstool are those enemies, and he has confounded "preparing" and "putting." I still think his statement most objectionable; but I attach, of course, no meaning to it which he disclaims.

337 9. He has never said there was anything in Hebrew or Greek about forming or preparing; but he has always used the words in this meaning, which is not their meaning at all.

10. I should have made no difficulty had the author stated it as he now proposes; though I suspect a good deal would have to be cleared up when the force of the statement was enquired into.*

{*Note, occupying till I come, or keeping a charge till the appearing of Christ, clearly does not suppose the person on earth till then. Timothy, to whom the last words are addressed, is a proof of it. It does suppose that the appearing will be the judicial manifestation of the results of such conduct. This I believe will be at His appearing.}

11. We get here (after a statement of certain principles and questions, which it is said would sweep away Matthew 24, Revelation, and Acts 3) a warning. Now persons who read Scripture for themselves, and lean on the Lord, are not frightened by this kind of warnings. They may frighten and prejudice simple minds, fearful - justly fearful - of departing from the way of truth. We will examine for such the value of the author's statements and warnings.

All own that these passages are given to the church. The question is, Are they about the church? Now, reader, what do you think is Mr. N.'s opinion about the Revelation? Why, that, during the whole period* of its prophetic part, Christianity and Christians, and I suppose therefore the church, will be withdrawn from the sphere it speaks of. The sphere of their earthly service will be closed, and another testimony will be raised up. Is that Christianity in its proper condition? He may not think the saints are caught up. But he does not himself think that the prophetic period of the Revelation applies to Christianity in its proper condition. Does it belong in any real sense to the church dispensation when Christianity will be gone out of the sphere it speaks of?

{*There may be cited, as an exception to this, the description at the beginning of chapter 17. Of course, chapter 19 to the end is out of question in this entirely. The scene of the dragon in heaven introducing this period, in chapter 12, is also an exception. These two passages serve as introductions to the period mainly spoken of. It may be well to add, to avoid all cavil, that, though the author places the sixth seal at the very close of Antichrist's reign, immediately preceding the manifestation of the Lord in glory, so that some of the preceding seals must be during his reign, he does not actually state when they are. But the observation in the text applies to the whole body of the book.}

338 It is better not to give way to indignation, righteous or unrighteous: so I leave the warning, and turn to Acts 3. The apostle Peter, speaking to unconverted Jews, says, "Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed." Now, this address happened in the period of the church dispensation, and, in that sense, belonged to it. But, in the church dispensation spiritually and morally and really, are unconverted Jews the seed of Abraham in whom all the kindreds of the earth are to be blessed? Whom does Paul call the seed of Abraham in whom the nations are to be blessed? "He saith not to seeds as of many, but as of one, And to thy seed, which is Christ."

Again, the apostle adds, "Unto you first, God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities." Compare Romans 11, where you will find the elect remnant to be the church work and all Israel is to be saved, in turning them from ungodliness, when the Deliverer comes out of Zion. Well, then, the expression is not mine; but I see nothing but what is really intelligence of God's mind in saying that Peter was not doing church work. I do not insist on the expression; but to know how to discern what Peter was there doing from proper church work, I believe to be spiritual intelligence, and not to see the difference, to be want of discernment.

As to Matthew 24 it would be useless to discuss it here. It has been discussed, and I suppose will be discussed. I have noticed it in the "Examination." As to Revelation then, the author of the "Thoughts" sweeps it away too. As to Acts 3, it is about the nation; and I suppose the nation is not the church, nor known in the church.

12. As to quoting from another chapter; I have surely used all the means to gather up Mr N.'s statements on the same point, so as not to mistake his meaning. They are very likely from another chapter. What then? Mr. N. was not describing the blessings of the church; but he was describing the characteristics of the period he calls the church dispensation - "of the period in which they (the saints) live." And he confessedly alludes to nothing belonging to the church, as characteristic of it. That is what I complain of; and it is not denied.

339 Further, he does not say that "the session of Christ upon the throne of Jehovah" is the most important characteristic of the period in which the saints live - of the church dispensation. He says, Jehovah's acting for Him while He is there, is. That is, secret providential government is the most important characteristic of the present period.

13, 14, 15, 16. The author's statement (page 11 of the "Thoughts") was that our dispensation ends, and the new age begins, as soon as Psalm 110 ceased to apply, when Christ rose up from the Father's throne. Now, it is only a dawn which ends night but is not day. There is thus an interval or period - a period, blessed be God, of the day star given to us. But in chapter 15 it is confessed that this age belongs to "this world." Now, if it does, it clearly cannot have finished while Antichrist reigns, because the new age will be the age of Messiah or the Son of man. While Antichrist reigns, it will not be that age. The power He may use to introduce it is not the age introduced. If this age belongs to this world - means a state of things and course of the world down here, as it most surely does - it cannot begin in heaven; though the power that introduces it may be set up there. An age, as here used, is a course of events down here on earth, characterised by a certain principle. Now, till Antichrist is destroyed, the world goes on on the old evil principle, and not on the new. If God had been pleased to have a thousand years go on in preparing the power in heaven, which introduced the age, the age would have continued till the power was exercised. Now, "the first act" of this new power on the nations is destroying Antichrist. And, indeed, all about the harvest and Christendom elsewhere is the mere imagination of the author. The attempt to make three beginnings of the age, and three endings, one in heaven, one on earth, and another in Antichrist, is merely seeking to get rid of a plain contradiction flowing from the plain statement in the "Thoughts." An age which is an earthly thing, as the author does not deny, does not end three times over, once in heaven, and twice on earth. Christianity's continuing is another question.

340 That the church remains to the harvest, I suppose nobody ever denied. But those who admit that the church so remains do not believe the author's geographical scheme about that harvest, nor that tares cease to be tares because they are ripe and fit for burning. And how carefully the author leaves out that the tares are gathered first in bundles ! His whole scheme is unproved. Nor can I conceive anything more absurd than this harvest of Christendom, all finished by the appearing of Christ, before He appears like lightning. It is said, "then shall they see": and it is said, "when he shall appear, then shall ye also appear." It is very easy to talk about the power of the new age. Scripture does not speak so. How is the order of the old age overthrown moral, and outward, when Antichrist is ruling in his glory? I say that the harvest belongs to the old age, because the word of God says so. It is the end of it - a period in which several things are done. It is not the end of the new age, I suppose. The harvest, moreover, is reaped on earth. It is, therefore, the end of that age on earth. And I suppose the new is not begun on earth, when the Scripture speaks of the end of the old. All this reasoning of the author about the age ending in heaven, and "power of the new age," is a vain effort against the plain word of Scripture - "The harvest is the end of the age."

17. The question is, Do the seventy weeks as a period form part of the new age or the old? I suppose the new age does not come in (and here all is on earth) till transgression is finished, and God's wrath and indignation on His people are over. Now this does not close but with the close of Antichrist. He shall prosper till the indignation be accomplished. Is God's indignation the new age? Jerusalem is desolate till that determined be poured on the desolator - desolate by God's judgment. Is that the new age?

18. Christ's actings against the nations are out of Zion: but He has not His throne there while Antichrist has, I suppose. Antichrist is destroyed by Christ's appearing from heaven, not from His throne in Jerusalem. That appearing closes the trouble and the age, and commences the new on earth, because thereon God's power, Christ's power, is set up there, though it have not yet accomplished all. The author is wrong in all his statements in this part of his remarks, unless the admitted fact that the church is here till harvest.

341 19. I reject entirely the statement, that Christ's kingdom means professing Christians. The Jews who reject Him are dealt with in His kingdom. The field is the world. Nor do I the least admit that gathering out of His kingdom all things that offend, and them that do iniquity, means judging professors. Christendom is not the kingdom of heaven. The apostle's comment on Psalm 110 is, "He must reign till he hath put all enemies under his feet." Whatever is called enemy is to be put down, and comes into Psalm 110 - death even. And I have again to repeat, that it is not by a rod going out of Zion that the Antichristian enemies are destroyed, but by the Lord coming like lightning, His sign being seen in heaven - by His appearing - by the brightness or epiphany of His coming. I have not overlooked the distinction, but I am thoroughly convinced that it is all entirely wrong. Zechariah 12 does not speak of Antichrist, nor do I believe there is anywhere any proof of Antichrist's besieging Jerusalem.

20. Of course the resurrection of imperial power is a figure, so that the note is all beside the mark. The head wounded, or slain to death, and healed, and the beast, of whom it is said "is not" and shall ascend, give the form of resurrection in Satan's power to the beast whom he sets on his throne. But, of course, resurrection of power, is not resurrection such as God gives life in. Only it is curious enough the author (page 287 of the "Thoughts") says, "some have thought from this passage that Antichrist will be a person restored to life from the invisible world, but about this I would express no opinion."

As to the author's proofs that the Assyrian and Antichrist are one. I have no quarrel with anyone for such an opinion; I think it a mistake for many reasons; but his proofs are null. The comparison of Daniel 9 and Isaiah 10 shews that a consummation is decreed of God: Antichrist and the Assyrian may be found in this decreed time, but that is the very utmost to be deduced from it. That I believe at any rate to be the case. But the Assyrian, as such, deals with Jerusalem owned of God; Antichrist with it disowned in the times of the Gentiles (though the Assyrian power may have been, and I believe will have been, on the scene before it is owned) - I should apprehend as "king of the north." On all this, however, I am ready for all enquiry, and glad to hear anyone. The comparison of Isaiah 14: 4-25, proves absolutely nothing.

342 I had nearly forgotten, in consequence of its being in a note, what is contained in that at the foot of page 9. I have only to repeat, on reviewing the author's statements, my conviction of the substantial justice and importance of what I have said. My conviction of the import and bearing of pages 14, 15 of the "Thoughts" is not weakened at all after reading his letter, and re-reading them. "Giving," or "having given," does not in the smallest degree affect the question to my mind. What the author makes of the church, as a body chosen out of the nations and separated to God, is a kingdom. He has misstated the force of the passage; but for this I refer to the "Examination." It is of "this kingdom" he is speaking, when he talks of "having given life to qualify it for agency." I have used giving life in the abstract. It is quite immaterial when I ask, Is that the idea I am to have of the church? That is what the author says he has made it. Scripture indeed says no such thing at all, of which I beg the reader to take notice. But is this the idea I am to have of the church? It is the idea the author gives of it. In the subsequent paragraph of page 15, of the "Thoughts," the excellent relation to such a body is spoken of as accomplished in Christ's relation to the churches. Maintaining the church in its right relation to God is spoken of. What Christ has made it is declared a kingdom, etc., to God and His Father. And this His (Christ's) excellent relation to such a body is found in His relation to the churches. As to the words, the truth is, it is not life-giving union which is spoken of as accomplished in relation to the churches, nor which is the subject of discussion in the pages commented, on but Christ's excellent relation to such a body; and "as we have seen" plainly shews this, because this topic had been fully and clearly set forth two pages before (page 34), and "His excellent relation to such a body" is the topic actually in hand at the close of page 35, and again two or three lines lower down in this same page (36). If there had not been the words "as we have seen," the author might with some show of reason have fallen into the mistake: but "as we have seen" plainly refers to the preceding discussion, all of which turns on the one leading idea of Christ's relation to the body. All I have brought life-giving union in for, is to shew that, even when the author speaks of this, it does not make him rise higher than a kingdom, the churches, and a governed body. And such is the fact here. He has given that which is a kingdom, life to qualify it for agency. This is what all is reduced to here. "Union with Him in glory" may be introduced; but there is no thought of the body of Christ - the present union of the body, as one body, with Him. Even when owning union with Him the thought of Christ's body is shut out. The church is a kingdom.

Answer to a "Second Letter to the Brethren and Sisters who meet for communion in Ebrington Street."

J. N. Darby.

<08003E> 344

Introduction

As to the three propositions by which Mr. Newton assumes the position of guarding the truth, and the faith of the saints (insinuating at the same time that others have departed from it, or placed it in jeopardy), as far as they are exact, they merely contain a truth which nobody ever doubted, nor called in question, nor even put in jeopardy, unless it were Mr. N. himself; namely, that all the saints will be finally in the resurrection likeness of the Lord Jesus the last Adam. But, beyond this general truth founded on the death and resurrection of the Lord Jesus, held much more clearly and exactly than it is stated here, all, I say, beyond it, in these propositions, like all human articles, and specially the statements so constantly rashly hazarded by the author, is unscriptural and incorrect.

As to the first proposition, if the author simply means that, in the counsels of God, all the redeemed will partake of Christ's likeness in resurrection in an unearthly state, it is quite true. But if he means, in the very vague expression "resurrection as known in Christ," that there could be no resurrection but to an incorruptible state like Christ in glory, then he is quite wrong. Of this Lazarus is the proof. At his grave Christ stated that He was the resurrection and the life, and yet Lazarus was raised to an earthly life. Again, if the expression unearthly life means anything, and therefore if it be taken as an absolute proposition, the author is quite wrong. Unearthly life is an unscriptural and an almost unintelligible expression. The first man was of the earth earthy, and we are earthy like him; but unearthly life is not a scriptural thought. The second Man is the Lord from heaven, and we shall bear His image in resurrection. If the proposition means that resurrection bodies are not to be corruptible bodies, I suppose the faith of the saints is not likely to be in much danger as to this. If it means more, the case of Lazarus proves it false.

Next, that regeneration is in virtue of union with Him in death and resurrection - this, I should think, while it sounds like guarding important truths, is just nonsense. Are we in union with Christ in death and resurrection before we are regenerate? If not, regeneration cannot be in virtue of it. That, Christ having died and risen again for all the redeemed family, they are viewed in the counsels of God as dead and risen again in Him, and, when regenerate, being really in Him, we are personally viewed spiritually as so dead and risen in Him, is true. But being regenerate in virtue of union has no sense at all.* As to the third proposition, it calls for no particular remark. It is a confused statement of a plain truth. If it be meant in general the power of His life in resurrection, so that they will be ultimately conformed to His image, it is an undoubted truth: but, as to knowledge and present fact, it is quite clear that it did not in knowledge in the Old Testament saints, save in a very obscure way, though there are glimpses of it then; and, in fact, it clearly will not be in possession of the saints on earth during the millennium. On the whole, these three propositions, or articles, aim at a common elementary truth, held, I suppose, by every saint, namely, that all the redeemed will be conformed in resurrection to the image of the Second Adam: but it states it in such a way as in some respects to make nonsense or error of it.

{*See note at the end.}

345 We have, further, in reasoning on a plain common truth - that the life of all the redeemed is life communicated from Christ and the same life, reasoning as if some saints denied it and the author were maintaining and contending for the truth-this extraordinary statement (page 14): "I cannot however see why there should be difficulty in receiving this; that He who was the Word of Life, created the new man in every saint, and endowed it with life," etc. Now, while the truth reasoned on is one believed, I apprehend, without any difficulty at all by all saints, I would ask, What does it become in the hands of the author? or what does he mean by creating the new man and endowing it with life? Is there a lifeless new man created like Adam's body from the dust and then endowed with life? or what is the doctrine meant to be conveyed here? for the words are plain enough.

My reply to this second letter will be comparatively short, because I shall merely take up what is needful on important points, and not enter into an endless controversy on details. And, first, as to the main subject of controversy in the first number, the author in this second letter gives up the whole point. All he has drawn from Matthiae is fully admitted, but is nothing to the purpose.

346 The remark, "the subjunctive aorist could not be rendered as though it were the present - and this is all I contend for," etc., is a curious one enough. The question is whether it can be rendered by the present, which is what Matthiae (English translation) says it is in English. The subjunctive aorist is rendered as though it were the subjunctive aorist, but in English by the present, which is what the author objected to. He has translated many examples given by that grammarian to shew that the aorist is a completed action. This is admitted and is not the point in discussion. We are all agreed on that, as I shewed in my former reply in answer to Mr. Tregelles's letter. The question is, Does the Greek aorist, as Matthiae states, describe a transient action completed, or a continuous acting so that the Greek for "until I make" (Heb. 1: 13) should describe and characterise a period? That is the question. Because Psalm 110: 1 was quoted as characteristic of the present period - nothing so much so as that which it spoke of - in order to connect the actings spoken of in the Revelation with that period (that is, with the present dispensation). My reply was, that there were no actings characterising a period spoken of in the passage, but Christ called up to sit until Jehovah should have done* a certain act. And that the act which the psalm spoke of was not characteristic of a period at all, but one isolated or transient act of authority at the close, spoken of as completed no doubt, but not characterising a period.

{*My words were (p. 15), "He is expecting till something be done and again (p. 16), "till the next thing is done," etc. This shews plainly that I treated it as a completed action.}

Now at the close of his second letter, the author, admitting the principle of Matthiae, states, "I have no objection, therefore, if it be deemed advisable, to express the idea of rapidity in the translation of the passage, and to say, 'until I shall, as in a moment, have set thy foes a footstool for thy feet.'" Now that settles the whole question: because in that case it cannot characterise a dispensation or a period. It is in vain to say, "I have not said that all this dispensation is employed in setting the footstool." No, but the author has said that the verse (which speaks of no other actings whatever but setting the footstool) speaks of the actings of Jehovah's throne for Christ, and that no characteristic of the present period is so essentially distinctive as this; so that this acting (that is, setting the footstool) characterises the period. Now he is obliged to admit that it is not so. He translates, "until I shall, as in a moment, have set," etc. Now if Christ sits at Jehovah's right hand until Jehovah shall have done something as in a moment, it is clear that sudden act in a moment does not characterise all the present period during which He is waiting till it be done.

347 The meaning and bearing of the whole verse on the question is given up; for it is admitted that there is no acting spoken of in the verse but what is done as in a moment. But this is the grand basis of argument* on which the author builds, and by which he explains and characterises both the dispensation and the book of Revelation itself with which he is occupied.

{*This is the author's way of stating the verse: "Jehovah said unto Him, Sit thou at my right hand until I shall have set thy foes a footstool for thy feet." This is his comment on it: "It describes the Lord Jesus as seated for a season on the throne of Jehovah, waiting - and speaks of the power of the throne as acting on His- behalf - Jehovah's throne acting for Christ. There is no characteristic of the present period so essentially distinctive as this. As soon as this verse ceases to apply . . . our dispensation ends and the new age begins." Now, Christ's waiting is stated in these words: "Sit thou at my right hand until," etc. Now, reader, take the verse and see in what words it "speaks," in the remainder of it, of the power of the throne as acting for Christ. Is there anything at all else but setting foes for a footstool? What is it then that is characteristic of the present period?

Now compare the new translation: "Sit thou at my right hand until I shall, as in a moment, have set thy foes a footstool for thy feet." Is the acting here characteristic of the dispensation; or of a momentary act of authority, which places the enemies under Christ's feet at the close?}

And, be it remarked that, the question is not whether Jehovah acts for Christ on the throne: nobody doubts he does; but whether Psalm 110: 1 speaks of actings characteristic of the period. And this is the whole matter, because thereon the author uses the verse to define the time of Christ's quitting the throne, and to prove that the contents of the Revelation precede His quitting it - the actings there corresponding to those of Psalm 110. But the subsequent observations of the author put beyond all doubt that the "setting" is the prolonged acting which characterised the dispensation, if the dispensation be not all employed in it; because, in guarding against the idea that the aorist always supposes rapidity, and stating that it directs our attention to the termination of an action, the whole being summed up in its completion, it is quite certain that all this applies to the Greek in Hebrews 1: 13. That is, he is discussing whether the word "set" may or may not be applied to a lengthened period, though referring to the termination of it - in a word, to setting characterising the period, as "keep," in John 17, though viewed in its termination.

348 Indeed, all the author's statements here are wrong still. The aorist has nothing to do with rapidity,* or want of rapidity. The thing spoken of may have been prolonged and have had no movement implied in it (as "keep" in John 17: 11, or the different word used in Luke 4: 10). But, as Green observes in the first paragraph of the very rule cited by the author, "in the aorist the idea of duration is excluded." Now this is the point, because it cannot be used to characterise a period in that case. But the truth is, this part of the argument arose from the attempt to bring in the New Testament [nay, even the Lord], as demonstrating that the author had rightly used the text, whereas it proved the contrary. But the interpretation really rests on the force of the words, which speak of one act (completed, as all agree) which closes, and not of an acting which can characterise, a period. And this latter is what the author had attached to it.

{*Matthiae says nothing about rapidity. He uses the words 'instantaneous' and 'transient,' as he elsewhere says "a single point of time complete in itself." The author speaks of rapidity, of even the dispensation itself being always treated as a span, of occupying a space of time inconceivably short. The answer is, Duration, short or long, is not the subject of the tense; nor does the acting spoken of in the verse characterise the period spoken of.}

There is another material point - the unity of the church. Now on this point I have still to repeat that the statement of the author does not remove the difficulty. The author says, speaking of the dependence of the churches on one another as members of one body (page 60), "I have taught it as distinctly as if I had written pages on the subject, where I say that the catholic unity of the body would have been marred and lost, the moment one church had forfeited its place, and had its candlestick removed." "The very thought of the seven candlesticks standing together, and forming one catholic body," etc. We have then here the author's idea of unity. It is a union of churches. And so really of churches, that, if one church had forfeited its place, the catholic unity of the body would have been marred and lost. It was clearly then a body made up of churches. One church gone, catholic unity was gone. Is that the unity of the body of Christ spoken of in Corinthians, Ephesians, and elsewhere? It is perfectly clear now, if it was not before, what the author's views of unity are - independent churches united together. Now this does not in the least degree, nor in principle, present the unity of the body by the Holy Ghost sent down from heaven. I admit that the author has gone farther in this tract than before in his statement of the unity of the body; but he has distinctly made catholic unity dependent on the churches, and the churches members of the body; and he declares its unity lost the moment one church had forfeited its place. I have admitted that the author has said more as to the unity of the body* - difficult to reconcile with what is said in the same page, it is true, but there it is. I say difficult to reconcile, because the author states first "the unities** as given in Ephesians 4 are unchangeable and unaffected, save as to development, by the failure of the gathered body"; and, secondly, that the catholic unity is lost the moment one church had forfeited its place. But if this contradiction is to be solved, and the author has any definite idea of the unity of the church, it is to be found in page 56. There the author, commenting on my objection to his making the Gentile churches constitute the church in the way he did, and having asked, "Is it St. Paul's statement of the church," answers, "I should think not, because St. Paul speaks of the invisible unity of the church in heaven. I have been speaking of the visible unity of the churches on the earth." So,*** in page 60 this unity of the churches is the catholic unity of the body. In page 22 of the "Thoughts on the Apocalypse" the author is speaking of the saints at Pentecost being builded together for an habitation of God through the Spirit, and the church constituted as a visible body on the earth. Jerusalem (page 23) had rejected the testimony of the church. In page 14 we read, "but the church being a body chosen out of the nations, and separated to God"; and then these churches (page 24) constituted the one church of the living God. Here we learn churches were members and constituted the catholic unity of the body. Now "St. Paul speaks of the invisible**** unity of the church in heaven" (and note here that his statements in general are spoken of). Well then, his statements do not apply to the unity of the church on earth as one body in Christ. I can only say now, any such unity of the church is - not silently, but openly, deliberately, and avowedly - dropped into churches. Paul speaks of the invisible unity of the church in heaven; his statements, consequently, are not of the church upon earth. The unity of that was a union and a uniformity of independent churches. And now what is the value of the unities of Ephesians 4, if Paul speaks of invisible unity in the heavens? No doubt that is unchangeable. Or what is the real meaning of the beginning of that paragraph in page 60, if we take into account the positive statement of page 56? What is the one body on earth indwelt in by one Spirit, if Paul speaks of the invisible unity of the church in heaven?

{* See page 60.}

{** If this contradiction be sought to be avoided by saying these are unities in heaven, firstly, I would beg the reader to see if they do not apply to earth too in Ephesians 4; and, secondly, the unity on earth is thereby given up. And what comes of the previous phrase, "on earth we are all one body indwelt in by one Spirit"? Thirdly, he quotes this same Ephesians 4 for the dependence of churches one on another as members of one body, as he does for the unchangeable unities. The truth is, this page is inextricable confusion.}

{***There is then no unity of the church, as the body of Christ, on earth; for invisible unity in heaven, which is Paul's subject, is contrasted with the unity of the churches on earth, which is the author's. But is unity of the church on earth never spoken of as the body of Christ in Scripture?}

{****There is considerable difficulty in citing what the author has said, from the way in which he contradicts himself: so that if you cite from one place, he can prove it is not so by citing the contrary from elsewhere. Here, for example, he states positively that Paul speaks of the invisible unity of the church in heaven. Were I to say that this was his view, he can quote page 22, where he has said it was constituted as a visible body on earth, and referred to Paul's statement of the saints being builded together for an habitation of God through the Spirit. But then this, we find after all, was not the unity of the body, but metropolitan unity, and the unity on earth is, as stated in the text, that of churches.}

350 And now let me ask a question, Was I really right or wrong in saying that Paul's statements in his epistles were passed over altogether?

351 If Paul speaks of the invisible unity of the church in heaven, and the author of the visible unity of the churches on earth, was not that passing his statements over, and passing them over altogether? I repeat the charge, with the addition that the reason given for his having done so by the author in his second letter is incorrect and unfounded. Paul does not speak merely of invisible unity in heaven. The quotation, in the note of page 22 of the "Thoughts," had nothing to do with the matter. The author is there stating the heavenly standing of the church at Jerusalem, as a particular church like the Gentile churches afterwards, and answering an assumed or supposed statement that the standing of the pentecostal church was not heavenly. Now that had nothing whatever to say to the point I was discussing, which was the union of the church with Christ, and its unity as His body. Now he had passed over all Paul's statements on the point in his epistles. I was not discussing the heavenly character of the church at Jerusalem, nor speaking of Paul's statements as to that, for I know not where he had made any.* The best proof that can be that the author has passed them all over is, that he declares now that his statements were not Paul's, because he was treating a different subject - Paul, unity in heaven; he, visible unity on earth. I have said his reason was incorrect and unfounded. Let us examine this. Does Paul speak of invisible unity in heaven? Were the members of the body in whom the several gifts manifested themselves - the body not one member but many - spoken of in the Corinthians, in heaven, or on earth? The "so also is Christ" - was that in heaven? The joints of supply by which the whole body fitly joined together and compacted makes increase of the body - the gifts till we all come in the unity of the faith (there is one body, but to every one of us is given grace, etc.) - was all this in heaven?** The author has not now passed over - he has totally set aside - the statement of Paul on the subject.

{*And the author really speaks in the quotation merely of individual standing: "They had been quickened," etc.}

{**See also Romans 12.}

I should have a great deal to remark on the paragraph (page 5 of the letter) which follows, but it would require a treatise on the operation of the Spirit connected with the work and exaltation of Christ, and the eternal counsels of God - a subject too important to do justice to here. I would only beg the reader carefully to compare Ephesians 4, based as it is on the whole of what precedes in the epistles, with what is said about "what God did in exalting Christ and the church in Him, and what His servants did in constituting the church on earth," and to see how far the statements of the chapter accord with the contrast here instituted between God exalting Christ and the church in Him, and what His servants did in constituting the church on earth.

352 I suspect that the examination of this passage will do more than most else to throw light on the real question; but, as it is only insinuated, I must leave its ambiguity to the discernment of others, though I do not doubt myself its meaning. Those who may not apprehend it I can only urge to examine whether the allegation of the author (that "St. Paul speaks of the invisible unity of the church in heaven") is borne out by 1 Corinthians 12 and Ephesians 4.

The author states, pages 16-19, that differences in dispensation cannot be the occasion of official difference. Such differences cannot depend on a dispensational peculiarity for which the saints themselves are in nowise answerable.* "You will," says the author (page 17), "ever remember that dispensational differences here do, of themselves, make no difference even in official dignity in the world to come."

{*Further on I will touch on the total exclusion of God's sovereignty here.}

In the "Thoughts on the Apocalypse" we read (page 335) "There may perhaps be somewhat of a similar distinction between the new Jerusalem, and the rest of the inhabiters of the new earth. But whatever distinctions of this kind there may be, they must be considered as purely official." It is hardly necessary to remark that the distinction between the new Jerusalem and the other inhabiters of the new earth was dispensational.

The author seems to insist however alike everywhere, that this cannot take place in heaven. But there was a passage in Scripture which, in the plain English Bible, presented a great difficulty in the way of this assertion. It is stated at the close of Hebrews 11 that God has reserved "some better thing for us, that they without us should not be made perfect." This the author attempts to get rid of, not exactly by a new translation, but by inverting the plain order of the words, and adding a passage one third as long as the whole verse, which entirely alters the sense; saying that it is an ellipse (which means in English that it has been left out in the sense). But the reader must remark that the insertion entirely changes the sense, and makes an inversion of the words absolutely necessary. It is in fact entirely unwarranted. The sense is perfect, as anyone may see, without what is added. There is no need of inversion, and there is no parenthesis. The English translation is the plain translation of the Greek, and concurred in by such other modern translations as I have access to.

353 Further, every statement of the author is wrong. There is no need of any cognate word. The Greek in Hebrews 11: 40, "some better thing," is as plain Greek as can well be, and the added word, problemma, is neither wanted nor suited, and would indeed change the sense. Further, there is no such Greek word, that I can find, as problemma. Blemma there is, but it means "a look," and in the plural "eyes," or "a countenance," or "aspect": what problemma therefore might have meant, had it been Greek, I do not pretend to say.

Next, we are told that the Greek translated "for us" in Hebrews 11: 40, is not "for us." Does the author mean that preposition peri does not mean "for" in English, in the sense in which it is used here? If so, it is as unwarrantable an assertion as he could well have made. I beg the reader to take his English Bible and consult the following passages: Luke 22: 32; Ephesians 6: 18; Luke 4: 38; John 16: 26; chap. 17: 9, 20; 1 Peter 5: 7; Philemon 10; Galatians 1: 4; Matthew 26: 28; Mark 14: 24; Hebrews 5: 3; Romans 8: 3; Hebrews 13: 11; 1 Peter 3: 18; Hebrews 10: 18, 26. In all these cases peri is the Greek word for "for." Those who know Greek have only to consult a lexicon, where the sense is regularly given. It is used in the sense of "for" with persons, and with things. See also Matthiae, section 589, where he states that peri and huper are often interchanged. (Compare Eph. 6: 18, 19.) * In Wahl this very passage of Hebrews 11 is given as an instance, and the full sense of it stated just as it is given in English. The Greek reader will find in more than one of the passages, as John 17: 20, 21, the construction as here: peri, touton, hina.

{*This is not the place to discuss any nice shade of difference between huper and peri used in this sense. The fact that peri means "for" as the object of prayer, kind intentions, being interested in, acting in various ways for, sacrifice for, is beyond all controversy. It is unintelligible how the author can hazard the statements he does.}

354 The author is wrong moreover as to aneu and koris. They are used in a general way one for the other. As far as they are distinguished aneu is more than koris. And koris does not forbid the thought of any line of separation being drawn as to personal glory or distinct dignity.

Thus Plato says, Without (koris) fire nothing would become visible, nothing could be touched without (aneu) something firm, nor firm without (aneu) earth.

So both are used in the sense of "except," as may be seen in any good dictionary. Next,* as far as there is any difference, aneu is stronger than koris: aneu signifying entire privation of (Compare 1 Peter 3: 1), having nothing to say to, to the exclusion of; koris merely separated from. [Examples from classical authors are aneu kentroio, there was no spurring at all; aneu theon,** without the gods; aneu emethen, "without me" (hence, "without reference to"). Hence it means "far away." On the other hand, keitai koris ho nekros - the dead lies apart, separate. Koris oikeo, I dwell in another place, or apart. So koris athanaton, away from the immortals.] Aneu in its derivation means privation or non-existence; koris, incontestably, separation merely.

{*If we take the usual reading we shall find them used one for another by comparing Philippians 2: 14, "without (koris) murmurings," and 1 Peter 4: 9, aneu. If we put a comma before aneu in Peter it would be a proof of its stronger use: "Let there be no murmurings."}

{**Compare Matthew 10: 29.}

And now as to the particular case. The reader would have only to turn the passages where "without" (koris) is used into negatives, and he would soon find the absurdity of the rule. But I shall not give him the trouble. I shall give him two proofs of its incorrectness: firstly, when the nature of the thing shews what is stated about koris to be impossible; and, secondly, when the nature of the thing admits it, but when its use shews the statement to be quite wrong.

First, "without thy mind," Philemon 14. Here there was no question of line of separation not being drawn. It is just simply he would not act apart from him. Hebrews 7: 20, "not without an oath." The nature of the thing allows no question of identity of glory. So Hebrews 9: 7, 18, 22, "not without blood."

355 But when the nature of the thing does admit the question to be raised whether there is a difference of personal dignity or official difference, koris used with a negative most certainly does not exclude it.

Thus, John 15: 5, "Without me ye can do nothing." Is there no difference of dignity, or official glory, or power, in Christ and His disciples? Romans 10: 14: "How shall they hear without a preacher?" Does this (their not hearing without a preacher) prove that no line of separation can be drawn between the preacher and hearer, perhaps even an unconverted hearer?

Again, 1 Corinthians 11: 11: "The man is not without the woman in the Lord." Nothing can be stronger than this. Because the apostle had been proving the official superiority of the man over the woman, and then asserts that, still, one was not without the other in the Lord. It is an example directly contradictory of the statement of the author.

Having thus disposed of all the criticisms, we may the more easily consider the text itself (Heb. 11: 40), as to the supposition that there must be something joined with the comparative, than which it is better. This is not even necessary: the Greek for "better" is used absolutely, "better things" (Heb. 6: 9), "better thing" (Heb. 11: 40). But here there is no need for it to be so used, because God has provided some better thing for us (that is, than for them). The sentence is plain, as plain can be, "God having provided some better thing for us, that they without us should not be made perfect," Heb. 11: 40. If anyone prefer "foreseeing" to "providing," it makes no difference whatever as to the point in hand. If God foresees a better thing as to us, it is clear He has provided it for us. The only question is, Is there such better thing? Now the plain construing of the Greek (take it indeed first or last, parenthesis or not) is, "God having provided (or foreseen) some better thing for us." But the position of the words makes it impossible to introduce the sentence added to the Scripture, in order to make out the point. Because if it be a parenthesis, it is clearly complete, and the words he would introduce with a "than" are introduced in the passage with hina (Greek) for quite a different purpose. In his version they are a mere unwarranted addition to the Scriptures. Nor could problemma in any sense be added without changing the plain sense of the word. The thing foreseen or provided is 'something better.' It is impossible, if the object of the apostle had been to say that God had in His counsels some better thing for us, to have said it more simply: and I scarcely see how he should have said it otherwise with the same perfectness of expression (as doubtless the Spirit's word must be perfect). He did not allow them to receive the promises because He had in His mind, He foresaw, something better for us. And yet the word "because," which I have here used, mars the accuracy; the genitive absolute is much more in place. It was an actual condition of the case rather than a cause. And I have no doubt that "for us" and "without us" so connect the phrase as to make the last phrase dependent on what is said to be a parenthesis.* We have seen (page 354) in an analogous case, John 17: 20, 21, the same connection of kreitton and hina.**

{*That is, a better thing for us, that they without us.}

{**Apparently this should read 'the same connection of peri and hina.'}

356 But if the English and other translations are right,* we have, by the practical confession of the author in his labour to get rid of it, a positive declaration of Scripture in the teeth of his system. And he has jeoparded all on this; because, if the English translation be right, all that he has denounced as "going far to destroy all sense of personal responsibility," and "touching the value of the work of Christ,"** in a word as subverting Christianity itself, is stated in the words of Scripture.*** Not that I in the least accept his statement of the doctrine he opposes; or his suggestion of what others hold, stated by insinuation, in opposing it as evil - far from it: the greatest part of it is a totally unfounded charge. But I take it as it is stated in the tract (pages 19-21). I thank him for recalling this verse which otherwise might easily have passed from my mind. Besides, if dispensational differences produced no result in the time of glory, why does the Lord say, "because thou hast seen, thou hast believed: blessed are they who have not seen, yet have believed"? Those who see and believe are on another dispensational footing than those who have not seen and believed. And it was not the condition of Thomas merely; for he clearly entered into church privileges. It is a general principle, based on the circumstances which occurred through his temporary unbelief - indicative, I have no doubt, of the difference in the kingdom consequent on faith, before Christ's return and after.****

{*I may add that there is no variation in any English translation (I quote from Bagster's Hexapla), that of Rheims also giving, as is well known, the Vulgate.}

{**See page 19. The reader will do well to pay attention to this passage, because it would certainly "go far" to destroy all title of sovereignty in God. For this reason; that a dispensational peculiarity does depend exclusively on that sovereignty; and this is objected to as producing any difference in result, because it "is something altogether independent of ourselves." I do not doubt God acts by His Spirit in forming for glory according to His purpose; but compare the statement of pages 18, 19, of this second letter, with Matthew 20: 21, 23, or the parallel passage, as to the principle advanced. If the blood of Christ necessarily gave the same glory to all, that would be as true for the same dispensation as for different ones, and all must be exactly the same in present glory. But this is not pretended. Hence the value of Christ's blood is not in question at all. If any alleged there would be a difference in justification, or acceptance (perfect, full acceptance, or favour with God), then indeed the blood would be in question. Or, if it were supposed that Abraham, etc., were not with the saints in glory in the heavenly kingdom, this would subvert the truth too. But, while partaking of the glory of God, and likeness to Christ's glorious body, is true of all the redeemed, and while the value of the precious blood of Christ is not touched for any by those whom the author opposes, but estimated, as far as any one dare say so, in all its fulness and all its bearings, though doubtless infinitely below its true and immeasurable preciousness - while, I say, this is untouched by those whom the author and his followers accuse of it, the sovereignty of God the Father, and the connection of the Spirit's work with glory, is seriously affected by the author's teaching.}

{***The question which may perhaps be raised on this text is not at all on its translation, for which there is no sort of pretence, but, whether the "better thing" provided be not down here in the present advantages of the church dispensationally. I prefer mentioning what may be a reasonable doubt in Scripture (for the force of Scripture is a sacred thing) to maintaining an argument successfully by merely disproving the author's reasoning. And therefore, though his reasoning supposes that the verse in its present shape overthrows all his system, as it most surely and entirely does, if it extend beyond present dispensational blessings, which there is very strong ground to believe it does, still I feel I am more we to the sacredness of God's word in saying that there may be some doubt whether it does extend beyond present dispensational difference. As to the author's translation I do not judge it, when examined, worthy of another thought.}

{****So "that we might be to the praise of His glory who first trusted in Christ," literally, "who are pre-trusters"; though this passage could only rightly apply to the saints of this dispensation, on account of its being the perfect tense.}

357 The reader may think that saying this is giving up the difference between Abraham and the Old Testament saints and the church. I have nothing to give up. I believe Abraham had divine life in the fullest and truest sense of the word, and that none could possibly have been saved without it. That he was saved by the blood of the Lamb, as indeed none can be saved without it. That he will partake of the resurrection just as much, and as truly, as we shall. That he will be in the glory of the kingdom, and eternally blessed with Christ, and that we shall sit down there together. Of all this (to which, I doubt not, much detail could be added) I have never had a moment's doubt since I believed through grace. That through grace he is worthy of a far higher place than myself I have no need to say. Further, all the brethren I am aware of believe so too.*

{*The only point which could even give occasion to the allegations of error which have been made is the supposition that there may be in some respect a different form, or circumstance, of glory in the kingdom - what has been called by the author "official." This he believes there may be in the new earth. This, which may be more doubtful because Scripture says so very little about it, still, I am not disposed to dispute; because there are passages which seem to say so, though, for reasons analogous to many of the author's, I feel it much more doubtful on account of Christ's being then (as man) subject as the head of the new family. But how, if he admits official differences in what is eternal, which I doubt (though I do not dispute, nor occupy the saints with, from the rarity of positive scripture testimony as to it) - how, I say, if he admits it in what is eternal, can he charge his brethren as he does because they think a similar official difference possible merely in the kingdom of glory? Though I do not know, after all, any that have any very fixed thought about it. I charge the author with nothing at all here. I suspect that he, and all of us, are sufficiently ignorant, to hinder us, if we are wise, affirming anything very dogmatically about the matter, though it may be a very interesting subject of enquiry. As to the pretension of holding the truth, and guarding the truth, it is a pretension which must be left to those who make and those who believe in it.

Another point occurs to me which may have given rise to this charge: namely, saying that an Old Testament saint could not say, as a then present thing, I am united to a glorified Man in heaven, because there was none there. This I still believe, and that it is important for the saints to remember it.}

358 There is another point it may be well to touch upon. That the mission of Jesus to Israel was God's last dealing with the old, with the special exception I have stated. I think so still, because God has said so; and this dealing was in vain. After He had sent prophets, and they had stoned some and killed some, God said, I have yet one Son: it may be they will reverence My Son when they see Him. But when they saw Him, they said, This is the heir: come let us kill Him; and the inheritance shall be ours. And they caught Him, and killed Him, and cast Him out of the vineyard. And so Jesus, acting prophetically, found a fig-tree, and sought fruit thereon, and found none, and said, Let no fruit grow on thee henceforward for ever. And therefore He said, "Then have I laboured in vain, and spent my strength for nought and in vain (that is, if Israel were God's servant in whom He was to be glorified); yet is my work with the Lord and my judgment with my God," Isaiah 49. I believe that the author has not known how to distinguish responsibility and the purposes of God. I believe that Christ came seeking fruit on Israel and found none - that He was presented to their responsibility. He piped to them and they would not dance.

359 But the reasoning of the author proceeds from his not seeing that, had He been received, it would have proved there was good in man - that man was not in an absolutely lost state, just as his keeping the law would. Whereas his rejecting Christ proved, not only that man's flesh would not keep the law, but that even the goodness of God, and sending Messiah, and sending His Son, and light in the world, and love in the world, their king in the world, yea, God, Himself in power and goodness in the world, would not lead the flesh to repentance. And until this trial was put to it, and (specially as regards the Jews) coming according to promise and prophecy, man was not, in the dealings of God with him, pronounced absolutely and finally bad. "If I had not come and spoken unto them they had not had sin; but now they have no cloke for their sin. If I had not done amongst them the works which none other man did, they had not had sin: but now they have both seen and hated both me and my Father." God never purposed to save by the old man, any more than He expected the law to be kept by the old man. But He did present His Son to man in his former state, and viewed as Israel after the flesh, to shew the hopelessly sinful state of it: and, till He had done this, He did not pronounce upon it as the subject of nothing at all but judgment.*

{*The author states, page 26, that God is always "dealing with the old in the sense of acting on it, with the view of gathering into other and more blessed condition." I should say that God was never doing so. The old can have no lot but death: believers count it so, and do not look for God to act on it. Up to the death of Jesus He was putting man and Israel in the old state to the test to prove its hopeless badness; but He never dealt with the old as acting on it with the view of gathering. For God knew that man in the flesh was hopelessly bad. It was always "anew," John 3: 3, from its very outset and origin, a new thing to which blessing could attach; though this was not fully brought out till Christ came, nor even till His resurrection.}

360 Now the testimony starts from this ground that all are entirely lost, the world is convicted of sin, because they have not believed in Christ. There was this difference that Christ was leading on in His own Person to something else, which the law, save in a negative way, did not (though, in that way, it did too; as the prophets by the Spirit of God most surely did, so that all that Christ did was as much stated then as by the Lord Himself); insomuch that, save as to the glory and presence of His Person which presented the thing itself, the difference of the people's condition was not so great in principle. The author, seeing that Christ was leading on, as He surely was, to another thing, supposes He could not have been presented also as a test to the old to prove yet further the absolute need of the new. But in this he is quite wrong.

There is one point more which I feel called upon to explain - earthly things connected with regeneration - which he has afterward cited as if I had said, regeneration was "not necessarily a heavenly thing," "not necessarily more than an earthly thing." What I have said* is merely what has been taught and explained of old - that regeneration is stated to be necessary for the enjoyment of the earthly promises by the Jews in the millennium; which are, I think, contrasted with the heavenly things which are the portion of the church in glory. I have actually referred, moreover, to the vague sense of heavenly, as meaning coming down from heaven, as an exceptional use, and which is not I believe a scriptural use of it, though I have admitted it in my tract, as I know of no one that ever doubted it. And instead of holding that they would not be endowed with heavenly life in the sense of Divine life coming down from heaven, it was a positive assertion that they must. "The Jews," I had said, and the author quotes it, "taking earthly things of God, must be regenerate." And where did anyone ever think regenerate life came from, except from God, and in that, I still think, vague sense, heavenly from above?

{*This part of the author's argument is based on his unscriptural use of the word 'heavenly.' I use it in the sense of condition in which a thing is enjoyed, which is its scriptural use if we except the divine Person of Christ; the author, in that of the source from which it flows. I have said, "that the Divine life came from above I do not doubt," and "unless we use it in the vague sense, that everything from above is heavenly." Most certainly in John 3, the Lord does not use heavenly in the author's sense. The author says, that the Lord so speaks to Nicodemus, because regeneration takes place on earth (p. 9). This I do not believe; while, in the sense of Divine life from above, I have positively stated that it was from above, and I have distinguished this from a heavenly condition. Nor, though I have no objection to it in this sense, is "heavenly life" a scriptural expression; and I am accustomed to follow Scripture, nor am I disposed to be driven from it, by the accusations of men. I have not the least doubt that Divine life comes from above, comes from God, and from the Son, and by the power of the Spirit; but I do not think Scripture calls it heavenly, and I still prefer Scripture to the author's statements. I believe Scripture uses "heavenly" habitually in another way, and I prefer using it so still. I believe the Scripture use of terms perfect and accurate; and I think in swerving from them, we are in danger of obscuring and confounding the truth, as I judge the author has done. The author has departed from Scripture phraseology here, and I have not. At least, I have searched both my memory and a concordance, for the terms he uses, and I cannot find them. But I freely say here I do not believe he intends any error by the expression. I admit further that men may object to human expressions to avoid the truth meant under them. But I have stated over and over again, that I believe Divine life comes from above, from God. And the author must well know that this belief is that of all the brethren.}

361 There are other points, discussed in the letter, treated of in the "Examination"; and I do not go over them again here. A great part of the letter I can only consider as violent calumnies against brethren, in the shape of inferences which none of the brethren, sought to be involved in them, believe; and I must decline answering them.*

{*A note has been referred to by Mr. N. as disclaiming charging me with anything I repudiate. But it only "keeps the promise to the eye." He merely allows me to repudiate "any statement made by others." So that if I repudiate it, "others" remain implicated by these false inferences, and Mr. N. will press all his inferences on me, let me repudiate it or no.}

But not only is scriptural language departed from, but, while professing to instruct all his brethren, and to be the guardian of "the truth," the author has fallen really into the grossest errors - errors to which I do not attach any great importance, because I trust they are mere confusion, and would therefore be scarcely worth noticing if they were not accompanied with the exorbitant pretension to set everybody else right.

362 He has really confounded the possession of the divine nature, by which Christ could take the incommunicable name of God, with the life in us which flows from this fulness. Whatever union we may have with Christ - yea, though it may be said that we dwell in God and God in us, yet essential life can be attributed in its very nature to God only. That this was, by the mystery of the incarnation, in the man Jesus, every saint owns. But to talk of this being heavenly life, in the sense in which we possess it, is the grossest confusion, and would be frightful if it were not mere confusion. And here I will ask, Does the writer really believe, or does he wish to make others believe, that any of his brethren doubt, if we are so to speak, about the heavenly, much more than mere heavenly, life of the Son of God? A man is no Christian at all that does not believe in the nature and Person of Christ. But does the author mean to confound this divine Person with the life in us derived from Him? Could it be said of anyone but of him "the Son of man who is in heaven"? For this "who is" (John 3: 13) is really, if taken as a title, the incommunicable name, I AM. It never was, nor could be, said of any man but of Him who, if He was man, was the true God and eternal life. We have life, but we are not eternal life; nor have we it properly, nor essentially, in ourselves. God has given to us eternal life, and this life is in the Son. He that hath the Son hath life, he that hath not the Son of God hath not life.

All this is confounded. In the second paragraph of page 6 it is said, speaking of No. 2 of the "Examination," the author says, "that it was properly heavenly is never said in Scripture." But to what does "it" refer in this passage in Mr. N.'s letter? To Christ spoken of as "who is"? Does it in No. 2 of the "Examination"? Not at all. I am there speaking of the life of the saints. I have said "nor is it ever said that they were quickened with heavenly life." And, if it be said, But were not they quickened with the life that was in Christ? No doubt they were. But to confound the derived life in them with what Christ was in His Person, so that it was said of Him "the Son of man who is (the 'Being One') in heaven," is the greatest confusion possible. Could it be said of them "the 'Being One' in heaven"? Nay, could it be said, He hath given unto them to have life in themselves? And to argue about the Person of Christ, when I was arguing about the life of the saints, is deplorable confusion. Further, we have, in the quotations of the author himself, the plainest proof that he is entirely wrong as to the saints in his use of heavenly and earthly. He holds now that there was the same life essentially in all of them. With this I fully agree. It was true then of John the baptist. Why, then, if it is necessarily to be called heavenly because it came down from heaven as in the Person of Christ, does John contrast himself with Christ, and say, "He that cometh from above is above all"; "He that is* of the earth is earthly, and speaketh of the earth: - he that cometh from heaven is above all"? The truth is, the Lord and John the baptist do not speak of a life come down from heaven, but of a Person come down from heaven.** The author speaks of this essential life becoming (page 7) "connected for a while with humanity," etc. But was it derived life as in us that did so? Was it not the Word incarnate, the Son of God who came down from heaven, in whom was life, that did so - He who had thus life in Himself? Where does Scripture speak of life coming down from heaven unto us? That eternal life which was with the Father was manifested to us in the Person of Jesus. But He was eternal life. I repeat, we are not, though we have, eternal life.

{*I have supposed it possible, on reading over this, that, to make good the point, this may be denied to be applicable to John the Baptist; but this I leave to every saint to judge of. I may add to the question in the text, Why does the author say, speaking of the millennium, "The inhabitants of Jerusalem and of Immanuel's land will be strictly in an earthly condition"? I believe so; it is the right use of earthly. So the saints above are said to be "heavenly persons." Yet those in a strictly earthly condition are regenerate.}

{**See John 3: 13, 31. It is, perhaps, this confusion which has made the author attribute omnipotence, omniscience, and omnipresence, using these very words, to the saints hereafter.}

363 It could not be said of us, "who are in heaven"; Jesus being a divine Person, it could be said of Him, "the Son of man who is in heaven." It can be said of us (as united to Him, because we are united to Him for a heavenly condition in glory), "He hath made us to sit together in heavenly places in Christ." This cannot be said of the millennial saints. For, though they undoubtedly have life from Christ, though they have it from the risen Man, so that I doubt not they will be changed into likeness to Him, and, though their forgiveness and their blessings are enjoyed through the blood of the Lamb, yet they do not sit together in heavenly places. They are in earthly places and earthly glory. In the state, of which so little is said, the contrast of heaven and earth is not thus maintained in the family of God: but it is in the millennial state. Nor let it be supposed that it is a mere inference that Christ and the saints are thus confounded, because life is communicated. After speaking of Him as having this "heavenly life" in humiliation, the author proceeds - "the circumstances may vary infinitely, but it is the same life. Before the world was, He was the word of life, He was the same in humiliation, He is the same now in glory. When on earth He could say, 'the Son of man who is in heaven.'"

364 First, I ask, was this merely by the possession of a heavenly life? or was it not because He was in His own Person the Son of God, the Word of Life? But to continue: "infinitely important results would flow from the admission that the life possessed and communicated by the Lord Jesus while yet in the flesh, was not heavenly." Now, I believe it to be only confusion; but there is the most complete confusion between the Person of the Son of God, the divine Being and existence, and the life communicated to the saints which flows from it. What I had written as to life in the saints is referred to it as to the same thing; and, after speaking of the divine Word, the author goes on to speak of the life possessed and communicated by the Lord Jesus, and quotes the passages which refer to the coming down to earth of the Person of the Son of God (who being a divine Person was therefore still in heaven), as speaking of a heavenly life come down. Thus, "but did Jesus think that the life which was in Him, and which He communicated to others, was not heavenly? Did He not Himself say, "the Son of man which is in heaven? And do not these words almost verbally contradict the assertion, that it* [the life] is never said in Scripture to be properly heavenly . . . . Were they [angels] ignorant of the existence of a life on earth which they had known in the excellence of its own uncreated glory above? . . . Were they ignorant that this life had, through the Son, been communicated to persons chosen from among sinful men? And did they not think of those to whom it was thus communicated, as endowed with that which never could find its home in any dwelling-place beneath the heavens? No, they knew the nature of essential life. They knew whence it came, and whither it tended." No intelligent Christian but must see that there is the most complete confusion between the person of the Word and the life communicated to the saints. Have we essential life? I believe it mere confusion, but ill-placed with such pretension to set all the world right, and involving very serious errors if followed out; and, as I have said, I suppose the source of the monstrous statements in the "Thoughts on the Apocalypse." Christianity becomes really a sort of Buddhism.

{*I was speaking of "their being quickened with heavenly life," that is, of the saints, when I say 'it.'}

365 The scripture never confounds these things. It can speak of Christ dependent, living by the Father, but it speaks of Himself, as sent, and as coming. "As the living Father hath sent me, and I live by the Father" (and here we can refer in the word 'by' to a common principle), "so he that eateth me shall live by me." But then He is sent, and in that quite distinct. So "as the Father hath life in himself, so hath he given to the Son to have life in himself." Here the expression comes down very far; it speaks of giving to have, but still to have life in Himself. "I came forth from the Father, I leave the world and go to my Father." It is not heavenly life come. And when eternal life, as such, is spoken of as here, "That eternal life which was with the Father," then all that is said is "was manifested," not communicated. When, on the other hand, eternal life is spoken of, as being given to us, it is carefully added, "and that life is in the Son. He that hath the Son hath life." Christ had life in Himself, yea, "in him was life." If it be said, "He lived by the Father," yet it is not said He hath life because He hath the Father. He was in union with the Father. He and the Father were one. But, as I have already remarked, union with the Person of the Son of God is not scriptural.

"Our life is hid with Christ in God; and when Christ who is our life shall appear," etc. Here Christ is spoken of as being our life. So we are said to "dwell in him, and he in us" - the strongest expressions, these, that can be. But this is just what makes the difference with Christ, and shews the life is not essential in us. He is our life. He dwells in us. If the author merely meant that it was essentially holy in its nature and the like, it would be all well. But it is not essential life in us; that is the prerogative of a divine Person. I can say "Christ is our life," but I could not say, the Father was Christ's life: it would take away at once from what He was in His nature and being.

366 It may be well to remark, that when the author speaks (page 49) of "the great hypothesis of the system," to which certain remarks are said to belong, it would have been well to have produced some proof of the existence of the hypothesis, or of any hypothesis. I can only say that what he has stated about it, is, as far as I am concerned, totally and entirely without foundation. I never have said nor taught, nor thought, nor known any one that taught or thought, that one or other of these points did not involve death and resurrection. I have always taught the contrary. For in Matthew the Lord says "On this rock I will build my church." Now I was arguing that death* and resurrection is absolutely necessary to building the church. That is, I am arguing, in the passage the author is considering, directly the contrary of what the author is pleased to state to be my hypothesis. As to John I have never had any hypothesis about it, but the exact contrary of what the author states; and for one simple reason - there is no room for any. The Lord states there that, except they ate His flesh and drank His blood, they had no life in them. So that it was impossible to suppose that it did not involve His death and resurrection too, unless death too has to have dominion over Him. The chapter I judge to be very simple. Christ comes down from heaven the bread of life; His life is given up, His flesh and blood must be eaten and drunk; and, thirdly, He intimates that He must ascend up where He was before. We have His descent; His death; and (which, of course, implies His resurrection) His return into heaven. I can only say, therefore, that the whole statement is the pure invention of the author.

{*My words (amongst others) are these (p. 45): "It is a serious thing to make the death of Christ necessary only to the ordering of the church, and not to its founding and existence." It is the author (p. 52, letter 2) who, though he admits, seems at the same time to be unwilling so to state it. So in page 42 of "Examination" - "Without His death and the presence of the Holy Ghost, this could not be," and all that follows there. Indeed the reader has only to pay attention to the passage cited at the head of the note I am here examining, to see that I am arguing precisely against what the author says is my hypothesis - at least as regards Matthew.}

367 Here the author has not even the slender excuse for these groundless charges of confounding the presenting things to man's responsibility, and the establishing of them by God. Because building God's church is not presenting anything to man's responsibility; and I was actually arguing against the possibility of its being without the death and resurrection of Christ.

The author (page 13) makes me say that Israel can possess the earthly blessings without the cross. I have never held nor said so. They could not, as the apostle reasons in Acts 13, without His resurrection also. Besides the absolute moral need of sinful men, in a special manner He died for the nation. But the reader will judge how far such a charge can be a just one when he refers to the following passage in the same paragraph in the preceding page: "If man had not been in the state he really was, totally and fundamentally corrupt, so that atonement was absolutely necessary, there was power, living power, in Him . . . to restore all." So that I have stated in the paragraph commented on by the author the exact opposite of what he chooses to infer I hold. I have definitely asserted in the passage the impossibility of what he says I am teaching.

The sentence, moreover, that immediately follows what he quotes and comments on, is this, "that God forgave from Adam's sin downward in respect of the cross is plain, and stated in Romans 3: 25." I shall make no further comment on the author's assertion, that I hold redemption by the blood is not necessary for some. This is the passage on which he grounds his charge: "The Lord had spoken in John 3 of earthly things, when speaking of regeneration. For the Jews taking earthly things of God must be regenerate. And with this He contrasts the heavenly things, and, when He mentions these, states to Nicodemus that the Son of man must be lifted up." And so He does. The statement is an accurate representation of what is in the chapter. That I do not speak of life, when I speak of earthly things, is evident from the passage itself; for I have stated that "the Jews taking earthly things must be regenerate." Regeneration, therefore, is positively distinguished from earthly things in the passage, and declared to be necessary to the Jew when he takes these earthly things; and the heavenly things are contrasted with this (i.e., the earthly state of the Jews) - their "strictly earthly condition," to use the author's words. I was not then speaking of life, either in speaking of earthly or heavenly things, for the best of all reasons, that (though the author chooses to do so, and, in order to justify it, confounds the Person of the living Word with life in us) the Scripture does not; and, being used to draw my thoughts from Scripture, when I use them, I do not, nor am I bound to assume that others will, depart from Scripture. And, though the cross will be the foundation of Israel's blessings as of every other, they will be regenerated indeed, but not having been associated in suffering faith with Christ crucified, with the rejected Messiah, they will, in the kingdom, have only earthly things; whereas those that have suffered with Him will be glorified together, will reign with Him - at least, if we are to believe the plain testimony of Scripture. And I apprehend that this makes a good deal of difference in glory, and that depending on dispensation, call it official or what you like. The saints who do not suffer with Christ will never reign* with Christ. The writer may treat this with indifference. Of this the spiritual reader will judge. Have these millennial saints what the author calls "essential life"? And is there no difference in glory? I speak still of the kingdom.

{*I do not speak of reigning here in the sense of eternal blessedness, but of the kingdom.}

368 One point remains on which charges repeated here have been most widely circulated: that I and other brethren hold that there is a difference in essential life as to saints before and after Christ's resurrection.

The author has enlarged upon it as full of deadly consequences. But I shall only cite two or three passages, as it is requisite that I should be precise here.

"Infinitely important results would flow from the admission that the life possessed and communicated by the Lord Jesus, while yet in the flesh, was not heavenly;* for if heavenly life could not be communicated by Him until after He was raised from the dead, it follows that every saint who fell asleep before His resurrection never possessed the heavenly life, and never will possess it; for I suppose no one will say that it can be communicated after death. Consequently, an essential difference as to the nature of the life possessed would exist (and this some have asserted) between those who died previously to the resurrection of Jesus and those who knew Him risen" (page 8). Again, "Will the author venture to say that it is not always essentially the same? Will he say that Abraham possessed a life different from that of Peter, when he believed in Jesus? . . . I have heard of such things; and if the author intends deliberately to support such a doctrine, he is bound, I think, now that the minds of so many have been exercised on the subject, to state his opinions distinctly and without reserve." It is to this that the author appends the note that he does not wish to charge me with the statements of others which I repudiate. If the author would allege that he charges his brethren with holding difference in glory and not difference in life, the answer is very short. In page 17 he says, "It may appear strange, perhaps, to some, that it should even be supposed that dispensational differences here would of themselves produce differences in glory; but it will not excite surprise when we remember that they who live in this our dispensation are supposed to have a life essentially different from that of the saints who died before the resurrection of Jesus." He then expatiates on the way people have defined this difference.

{*We have already seen that the whole train of thought here is unscriptural. The scripture never speaks of heavenly life.}

369 On the whole I have resolved not to answer here these charges, nor to state anything as to them. As regards a mass of other statements, in defamation of the brethren's teaching, I pass them by. As to these I make now a last appeal to Mr. N.'s conscience. He knows, as well as I do, what the facts are as to what has been taught respecting the life of the Old Testament saints. I ask then, What would a person who does not know the facts, and who reads the statements I have quoted, think? And what would a person who does know them? I put it here to his own conscience.

Lastly, if anyone doubts, after twenty years that I have been preaching, whether I teach the necessity of redemption through the blood for all and every redeemed soul, I could hardly expect to disabuse him by telling him the contrary twenty times over. In the end such assertions always recoil on the head of him who makes them. But I add, as it is a question in which Christ's glory is concerned, that, so far from any soul's appearing before God otherwise than by redemption through the blood, not only is every saved soul saved by it, and by it alone;* but, as in the first Adam, all this lower creation fell, either into guilt, or at least into the bondage of corruption, in its head, and the head of evil in the higher creation, the enemy, triumphed in that fall: so Christ therefore must have entered into this place of death by grace, and come under its consequences, to set up the glory of God in the very place where it was marred, or seemed for a moment to be so, and that infinitely more gloriously than ever, yea, perfectly gloriously, and in perfect stability; and thus in death He perfectly glorified Him, and had title to set up the lost creation in blessing in virtue of redemption, and be its Head as delivered from the bondage of corruption into the liberty of the glory of the children of God. Through death He rendered void, brought to nought and annulled, the power of him that had the power of death. This was the central place where all title and power was to be set up, though it was to be displayed and exercised in resurrection. But morally, and for God's glory, it was in death, and therein in redemption, it was set up - that wonderful mystery that is the basis of everything new in righteousness before God. So that, not only is no soul possibly saved without it, but the whole redemption blessing of creation depends on the death and blood of Christ as to His title, God's glory, and its cleansing from defilement if not from guilt. The creation could not be blessed without His death. And if we say His title depended on His being Creator - and Son - and, in the counsels of God on His being man, still, sin being come in, death was needed to make good the title, in the presence and for the glory of God, as His resurrection was the display of that power of life in which He triumphed and will for ever enjoy the glory.

{*This expression, of course, leaves the Spirit's work, in giving faith in it, in its place and full value.}

370 One remark remains as to the application of the term 'church.' We had all been in the habit of calling all the redeemed the church: nor, in a general human way, do I know any objection; because they will be ultimately the redeemed assembly of God; and 'church' means 'assembly.' Still, it is better to speak with Scripture than to use our own thoughts in such a matter. And it has been observed that there is no proof at all that 'church' is ever said of any but the saints from Pentecost to the Lord's coming again.

371 In commenting on this the writer says "that they have not belonged to the church, as dispensationally gathered and ordered on earth, I know"; and then, further on, says, "wherever then these two characteristics are found to attach, there I should bestow the name church; unless any part of scripture can be quoted which forbids." He then adds, that the burden of proof rests with those who object. Now this, in argument, is not the case. The burden of proof is always with him who affirms, and not with him who denies. But (not to insist on this) the statement of the author entirely surrenders the point. On such a question as whether we are to give anything a scriptural name and title, surely Scripture must guide us. Not so with the author. He would bestow the name because he thinks it right, and asks for a Scripture which forbids it. Can there be a plainer proof that he has no scripture which proves it? The quotation of one such could have settled the point. But he has none - nothing but his own reasoning - to which no one ought to confide on any scriptural subject. For, if he have even much reason for doing so, if there be many things entirely in common* between the Old Testament saints and the New Testament, as all believe, still the Holy Ghost has had some reason for not doing it; and that ought to govern us. I see myself the strongest possible reason why it should be so. The unity of one body on earth, by the Holy Ghost sent down from heaven, is connected with this exclusive application of the word 'church,' to the saints gathered from Pentecost to the Lord's coming. But my seeing a reason, I agree, is no proof The proof is that the Holy Ghost does not apply it to others; and therefore the author's bestowing it is presuming above Scripture, and the wisdom of the Spirit of God - of God Himself. I think the answer** to the author's argument is very simple; but I do not go further here. His remarks on angels seem to me unhappy. For though our exaltation above them through our union with the Lord Jesus Christ is plainly taught in Scripture, "we shall judge*** angels," yet the contrast is nowhere made that I know between angels and the church, but between angels and man. "Lord, what is man?" etc. Further, I know of no contrast between the ancient saints, and those of this time, even supposing there should be a difference of circumstances in glory. That they are children of God in the same resurrection glory is plain; not from a long process of reasoning to make them the church, but from the positive revelation of God (Luke 20: 36****) not to cite others. But, while our union with Christ does give us peculiar exaltation even above angels, still the language of the writer seems to me rash, and to go beyond Scripture. Scripture never speaks of life in connection with angels. They are holy and blessed things (at least, the elect angels), who are God's messengers; and more than this, save that there are some peculiarly exalted, we know little. They are spirits, we are told, and some few other particulars are given. The author says, they have not life from the Son of God. Who told him that? That they have it not as we is quite true; because He has taken our nature, and we have been quickened together with Him; but where is it said, they have not life from Him? It seems to me to be intruding into things which we have not seen. By Him (Greek, in Him) all things exist, or subsist; and therefore the angels. Nay, it is said of all men (no doubt, man has a peculiar place) - "in him [God] we live, and move, and have our being." And I suppose that the Son will not be shut out here, of whom it is specially said "in" or "by him all things consist." And if the word 'union' be insisted on, I repeat that union with the Son of God is not a scriptural expression, nor a scriptural idea, though it may have been used innocently, as equivalent to such expressions as, "He that is joined to the Lord is one spirit," and the like. The Father and the Son are one. We are one in them, and as them. But for union with the Son there is no scripture; it deifies us, which Scripture never does. Hence, though our place is indeed quite different from that of angels (and blessed be God, for His unspeakable gift!) yet to say they have not life from the Son of God, is going beyond scripture, and positively to affirm things of which Scripture is silent, save in that it says all things subsist in the Son.

{*Nor am I here questioning that all will be hereafter.}

{**The kingdom, and heavenly glory too, was the subject of Abraham's faith; the church was not. It was kept secret. And so of John the Baptist. Only it may be reasoned here, that Abraham did look for a city which hath foundations, and thus saw the church in glory, even if not its union as bride. That I do not contest at all: nor have I clear light from God as to its full and exact force. Provided the real glory of the church itself be recognised, I enter into no contest whatever as to the Old Testament saints being in it. I do not admit that all who are saved by Christ's death are necessarily in Christ's glory in the kingdom; because it is written, If we suffer with Him, we shall reign with Him. We suffer with Him that we may be glorified together. And, during the millennium, the saints on earth will certainly be saints in virtue of Christ's death; and as certainly they will not be in heavenly glory.}

***This is the passage nearest to such a contrast.}

**** Here however, though perhaps only in a particular respect, we are said to be "equal to the angels," Luke 20: 36.}

373 I cannot doubt, on further reflection, that the second of the propositions in page 12 is deliberate error, and not confusion (an error held by many dear saints, but still a doctrine unsustained by Scripture, and which becomes important here, because it is pushed to its consequences of mischief) - I mean that union exists where there is no life at all - the confounding God seeing us in the eternal thoughts of His heart in Christ, and our union with Christ - indeed calling our being so seen of God union. Hence an unregenerate ungodly man (suppose a drunkard, or unclean person) is, if elect, united to Christ! in union with Him when he has no spiritual life at all, and receives that spiritual life, or, in the words of the author's proposition, is regenerate in virtue of union with Him! The note (page 7) on which I will by and by add a remark or two, besides abundance of oral teaching, fully confirms the statement that this is the author's view. Now, the word of God never speaks of union other than living union. "He that is joined to the Lord is one spirit." Is that true of a drunkard, or an ungodly man, because he is elect? Clearly not.

Passages are quoted which speak of being crucified with Christ, buried with Him, and the like. The answer is simple. They are invariably, and exclusively, applied to living saints, who, having received life from Christ, can apply, as true of and to themselves, all that was true of Him who died and suffered these things effectually for them. To suppose anything else would make union without life. The question is not really whether there is life without union, but whether there is union without life. The author affirms that there is, and that we receive life in consequence of a union which existed without it. And see the figure by which he illustrates it. What a strange mysticism it involves! Christ and His members-union - is compared to a grain which is united to what is produced as a plant afterwards in some mysterious way within itself, and so produces that plant by dying and rising again. So that Christ really contained, though in a mysterious* way, all His members in Himself before He died and produced them out of Himself in due time. Does Scripture ever speak in this way? Is this the use it makes of the corn of wheat falling into the ground and dying?

{*This may be said figuratively in a peculiar way, as in Hebrews 7: 10. But this is not union as the body with the head, which is the point here under consideration.}

374 In the Ephesians, which the author cites, the distinction of the elect dead in trespasses and sins, and those quickened together with Christ, and the application of the "quickened together" only to the living regenerate saint, to the believer, is as plain as possible. "What is the exceeding greatness of his power to usward who believed, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead." It is real, quickening, living, life-giving power; not union without life at all. So, "When we were dead in sins he hath quickened us together with Christ," etc. Were we in Christ dead in trespasses and sins?

I read, "If any man be in Christ, he is a new creature"; and "if any man have not the Spirit of Christ, he is none of his." That they were written in the book of life of the Lamb slain, from the foundation of the world, I bless God in believing, and that thus God sees them in Christ, so that, when quickened, all that is true of Christ can be affirmed of them; but this does not state that there is union without living power exercised towards them. So in Galatians 2: 20, "I am crucified with Christ" (for here again the authorised translation is more accurate than the author's; it is the perfect, not the aorist); "nevertheless, I live, yet not I but Christ liveth in me." That is, it is Paul in living real union that can attribute to himself all that had been done in Christ, and that because really united to Him as the Head. So in Romans 6, it is applied to the baptism of the saints. They were baptised into His death and should walk in newness of life. Colossians 2: 12 is as clear and plain as the rest - if possible still more so. "Buried with him in baptism, in whom also ye have been raised with him through faith of the operation of God who raised him from the dead; and you, being dead in your sins and the uncircumcision of your flesh, he hath quickened together with him, having forgiven you all trespasses." The scripture statements therefore (though the author's statements may catch an ear taught in the school of rigid and systematic high Calvinism) subvert entirely the article of the author, that we are regenerate in virtue of union. It is wholly unscriptural.

375 And here I will add that a new translation, much insisted on at the close of Romans 4, is, I judge, entirely wrong too. As substantially it resulted in the thing in the mind, I have never felt it necessary to controvert it; but, as we are on the point, I will do so here. As the efficient cause of our justification was the work of Christ, though we are only justified when we believe, the mind can rest on either, or rather on both together, with truth. But as a translation, and as doctrine, "raised again because of our justification," in the sense because we were justified, is quite wrong. The common translation is the true one - "raised again for our justification." Because the noun used has an active sense, as all others of that form in Greek, and others derived from the second person of the perfect passive, as all scholars know; and may be rendered in English "for our justifying." Were it because of our having been justified by Christ's resurrection, it would assuredly have been dia to dikaiothenai hemas, or dedikaiosthai if expressing its present continuing efficacy; but rather the former. And hence this form is used when we are actually justified by faith - dikatothentes oun ek pisteos.

I would make another remark here: we are never said to have been one with Christ in death. The hymn, "One* with Him on the cursed tree," I judge to be unscriptural: sung harmlessly, I do not doubt, because viewed as there by God, and therefore by faith, because He was there for us. But it is not doctrinally just. Scripture never states it. And, though I do not doubt both its author, and many who so speak, as sound in the doctrine of substitution as myself, yet we have to take care of statements of the kind, because they really do militate against the distinct force of substitution. Christ was alone to bear the wrath for His church. In conventional language we may say they were all there when He was; and we all understand it as a most precious blessed truth; and so, when I hear a Calvinist speak in this way, my heart can go along with him, my soul really leans on the same truth and work as his, though I may think his expressions inaccurate. But when this is used to state as a doctrine, that there is union before and without life, and that we were really one with Christ in His death; and to pretend that this is guarding and saving and suffering for the truth, when it is really totally unscriptural, it is going too far, and it is well to sift what it is worth.

{*This in some editions has been altered.}

376 The importance of it to the author is this, that he can thus set aside anything special as to the church in the present dispensation on the point of union: since it is not a living consequence of what is wrought by the living power of Christ, but as true before those united lived, or existed even by a natural life, as when they are regenerate. Hence the sitting in heavenly places in Christ has been said to be by faith merely; and its being so stated because of their Head being there, with whom they were now really and livingly one, so as to sit there in Him, has been treated as mysticism. Hence the desire of the author to affirm that "raised up together" is in Him as much as sitting together - a construction the author would find it difficult to prove, though, for my own part, as it is affirmed of those actually quickened, I am aware of no scriptural principle against which it militates. All I desire is that the attention of the saints may be drawn to the source of this statement, that regeneration is in virtue of union; namely, that there is union without life at all. Nor will I go further than to ask, how far such a tenet can be considered as the safeguard of "the truth," and a ground for denouncing as subverters of the truth those who do not hold it? The present living union of the saints as Christ's body being thus really set aside - regeneration being in virtue of union, which clearly therefore is not living union - the church becomes either all saints from the beginning to the end of time; or a sort of model or pattern frame-work formed by the labours of God's servants down here: and such passages as 1 Corinthians 12 either this or a local church. The whole doctrine of the epistle to the Ephesians is thus entirely lost, as the chapter in 1 Corinthians is merged into a local or pattern church or body down here; and the power of the doctrine of the church's union with the Head as a real living vitalised body united to Christ, and filled with the Holy Ghost, is wholly lost. I would much press upon the reader to examine Ephesians 4 and 1 Corinthians 12. He will soon be set clear in all this. Compare page 5 of "Second Letter." "If I confound between what God did in exalting Christ and the church in Him, and what His servants did in constituting the church on earth." Did not God constitute it as the living body of Christ by the Holy Ghost sent down from heaven?

377 In recurring to the letter I find the following extraordinary statement, which may further open the bearing of the author's views, and how far he apprehends the work of God's Spirit, and its connection with that of Christ. "Its [unity in heaven] preciousness is to be valued . . . because it is the evidence of the grace given in Christ overcoming all differences that may have existed here, whether differences in the Spirit, or differences in the flesh, and bringing in everlasting oneness." Grace given in Christ overcoming differences in the Spirit! One is really led to doubt how one taught of God can use such language.

It may be well the reader should remark the extraordinary admission of the author in page 54. "Observe, I do not say that there was the same character of union as afterwards in resurrection." Now I do ask and appeal solemnly to the consciences of all the saints, what is the meaning of the indefatigable efforts to calumniate and denounce brethren long known in the church of God after this statement? Does not the author very well know, that they hold, and always held, that all saints received divine spiritual life from the Lord, and that they would not listen to any contrary doctrine? And what they have ever said which was in any way more than the author's statement here?

A brief notice of a tract entitled "Remarks on the Seventh Chapter of Daniel"

J. N. Darby.

<08004E> 378

I am glad of an opportunity of taking up the subject of the following brief notice in an instance which precludes all question of personal feeling or opposition - in which my remarks must be evidently divested of it to every upright mind - the writer, on whose statement I comment, having fully, I believe, embraced a wrong doctrinal system, but having never, as far as I know, departed from Christian kindness, or given any possible occasion to myself to do so. His statement of what the church is, in his remarks on Daniel 7, distinctly shews that total and entire rejection or ignorance of its true calling, as presented in the New Testament, which characterises the system he has embraced. I take this occasion of earnestly drawing the attention of saints to it. It is as follows: -

"In Romans 9: 24, we read, concerning the saints of God, 'us whom he hath called, not of the Jews only, but also of the Gentiles.' In Romans 11: 24, we read of 'their own olive tree' (Israel's), as being that into which Gentile believers are graffed. Now I believe, that if we would give a scriptural definition of the church of God, we should say that they are Abraham's seed. If we would define the church as it now exists upon this earth, from the time of Christ's first coming, resurrection, and ascension, to His second coming, we should say, that they are a body of believing Jews, during the time that the nation at large is under blindness, with whom God, in sovereign and marvellous grace, has associated believing Gentiles, making all one body, joint-heirs, etc. Thus, although on every side we see many Gentiles professing or holding the faith of Jesus, and very few Jews, we must not forget that at Pentecost the gathered company was entirely Jewish as to nation: hopes, thoughts, and glory, were opened to them beyond those of their nation: they were instructed to look upwards to a risen Messiah waiting at God's right hand, till His foes should have been made His footstool (Acts 2: 33-35); they were told of blessing, while their nation was in blindness (v. 40); and they heard of judgment as necessarily preceding Israel's earthly blessing: but still they were Jews; and most gradual was the opening to them of the possibility of Gentiles sharing in the new fellowship, hopes, and glory, which they learned to be their true portion. Gentiles were one by one brought into this believing body; and thus we see the meaning of the words, 'us, whom he hath called, not of the Jews only, but also of the Gentiles.' Whatever the church on earth may seem to us now to be, it is still, as to its constituent parts, a company of Jews, partakers of grace, amongst whom God has brought in certain Gentiles."

379 Such is the account of the church! I trust that, at any rate, it may never be made a subject of reproach again, that the Pentecostal church is said to be Jewish. Now compare the statements of Paul's epistles, the whole of Ephesians and Colossians for example, and see if the idea of the church there given be "a company of Jews . . . amongst whom God has brought in certain Gentiles." Take Colossians 3: 9-11: "Ye have put off the old man with his deeds; and have put on the new man, which is renewed in knowledge after the image of him that created him: where there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian,, Scythian, bond nor free: but Christ is all and in all." Can there be a plainer denial in terms of the statement of the writer of the tract on Daniel 7? Is it possible that anyone who had really believed this, and understood it by the teaching of the Holy Ghost, should say, "If we would define the church as it now exists upon this earth, from the time of Christ's first coming, resurrection, and ascension, to His second coming, that they are a body of believing Jews," etc.?

Nor is it merely an isolated passage in Colossians in which the opposite statement to the writer's is declared in express terms by the Holy Ghost. Ephesians 2 is a full development of the doctrine itself, connecting it with the great principles of eternal truth, the Jew being a sinner and child of wrath as well as the Gentile: and both, previously near or afar off, as it might be, as to earthly administration, were brought nigh in the true sense, and made one new man in one body, both being reconciled to God in one body by the cross. That is, not that Gentiles were brought into a company of Jews, but that Jews and Gentiles were alike brought out of the position they were previously in, into a new body in Christ, where there was neither Jew nor Greek.

380 But it will, perhaps, be alleged that the writer of the tract speaks of the church as it now exists on earth. Truly so: and I press attention to this circumstance, because it is the denial of the real character of the unity of the body, in which there is neither Jew nor Greek, on earth. His statement might leave it to be gathered that there would or might be such a unity in heaven, such a body there, where patriarchs, Jewish saints, and Christians would be found. It would not exclude this; but as existing now on earth, between Christ's first coming and second, it does not enter into the definition of the church. There "they are a body of believing Jews," etc. Now this is the important point. In the system laid down in this tract, place is left for unity in heaven, such a unity, perhaps, as may include all saints from the beginning to the end of time: but as regards the period of this dispensation on earth, they are always "a body of believing Jews."

Hence, in other statements on this subject, Paul is said to speak of unity in heaven; while, on the other hand, Ephesians 2: 19, "fellowship of the saints" is used as meaning the association of the New Testament saints with those of the Old already recognised. That is to say, the doctrine of the epistles to the Colossians and to the Ephesians* (according to which there is neither Jew nor Greek, but both have been brought nigh in one new man in one body, through the power of the Holy Ghost sent down from heaven) is excluded from all application to earth, and from special application to the time from Christ's first coming to the second. But I go farther than this; and I add, that Romans 11, which is declared to afford special instruction as to what the church is (nay, to supply the materials of scripturally defining it), does not apply to the church at** all properly as such: so entirely has this system mistaken the teaching of the word of God on the subject. Indeed, the being Abraham's seed is only a consequence to us of our being in the church.

{*So also Galatians 3: 27.}

{**Great handle is made of this expression, as if, because any passage did not apply to the church as such, it was not for it. But this is the weakest idea possible. Instruction as to the Father's glory, as to Christ's millennial earthly glory, is for, but not about, the church. So instruction as to individual justification does not apply to the church as such, though the members of it in its fullest sense possess it; and it is for them. The church, as such, is not the subject treated of, although deeply concerned in it and affected by it as a dispensation.}

381 But first as to Romans 11. The epistle to the Romans does not treat properly of the doctrine of the church (that is, of the gathering of the assembly), but of the justification of the saints who compose it, connected with their spiritual life; and this applies to all saints in any possible circumstances, though the strain of reasoning adapted itself of course to those in which the apostle found himself. This closes, in the full amount of the blessedness of such, in chapter 8. But the apostle's doctrine on the subject having brought out the equal admission of Jews and Gentiles, the question of the faithfulness of God to His distinctive promises to the Jews naturally arose. To meet this, in chapter 9, he alleges the sovereignty of God, and that "Abraham's seed" did not impart, by absolute descent, the possession of privilege, for that then Ishmael and Esau should have shared it (whereas, in both cases, there was an election) - in a word, that, in conferring special favours, God had not abrogated His sovereignty; and that now He was pleased, according to it, to call Gentiles as well as Jews. In chapter 10 He shews that the nation had stumbled at the stumbling-stone; and that this disobedience of Israel, and testimony to others, had been prophesied of.

The question then arises, Had God cast off His people [Israel]? No. The gifts and calling of God were never repented of. Three proofs of this are given, by which also the administration of the promises on earth is explained. First, there is an election now. Next, the fall, by which salvation came to the Gentiles, was to provoke Israel to jealousy-therefore not to cast them off. Thirdly, the Redeemer would come to Zion, and turn away ungodliness from Jacob; when it would not be an election as now called, nor a provoking of some to jealousy by the call of the Gentiles on the fall of the nation, but all Israel (i.e., as a nation or body) would be saved: for God's gifts and calling were without repentance.

Now this was the order of the administration of promises on earth, and not the calling of the church, according to the mystery hidden from ages and generations, though the church came into this administration of the promises in the character of Gentiles* in contrast with Jews in a special way. This is evident to any spiritual mind on considering the statement: but that it is so, that it is not the doctrine of the church which is here considered, is quite clear from the consideration of the following points. By the church, I mean, now, the heavenly body united to Christ on high, and manifested on earth by the Holy Ghost sent down from heaven.

{*So that, if we would be indeed exact as to the arguing of this chapter, it rather intimates a Gentile character being attached to the nominal possessors of the promises, as we know has been the case, though it recalls to the original constitution, or rather Abrahamic promises, which set the Jews first: for the branches might in result be all Gentile, yet still they had been graffed into that root wherein the Jews had the first place in administration. But then in the church, according to its heavenly character, this had no sort of place.}

382 First, the Jews were natural branches, and the olive tree was their own olive tree. This clearly was not the church; no one was naturally in it. Even the unbelieving ones were in the olive tree and had to be broken off, so that they never formed part of the church gathered by faith, though they had ostensibly of the olive tree. Now unbelieving Jews formed, in no sense or way, a part of branch even of what the author of the tract describes the church to be; but they did of the olive tree; yet it was of that olive, existing long before, that the good branches continued a part. Nor, further, if they were living members of the church of God, could they be broken off. Nor are Gentiles graffed into the church in place of Jews: in the account we have of the church in Ephesians, both are brought in together into one new man. Next, the Gentiles, looked at as members of this body, could not be cut off; and still more would it be impossible to say that the Jewish branches, broken off through unbelief, could be graffed in again.

Considered as the earthly administration of promises, nothing is more simple. The Jews, as a nation, had been the depositaries of them. Then the unbelievers were broken off, and the election continued in them with clearer and better apprehensions. Gentiles became, at the same time, the depositaries of these promises in their administration here below. This system, being unfaithful, would be cut off; and the Jews will be received again to be the depositaries of them in yet another condition, but which, note, will not then be the church either. Proofs might be multiplied from the chapter; but these must suffice for any spiritual mind. But the painful conclusion is forced upon us, that the church, by this system, is reduced to the mere earthly administration of promises, or else is excluded from the earth; and what is affirmed to be its scriptural definition entirely excludes the doctrine of Ephesians and Colossians.

383 This is a very serious point. It is a denial of the true scriptural doctrine of the church of God, and deprives us (unawares to the author, no doubt) of our own proper place, and blessing, and privilege, in union with Christ our exalted Head. Further, I have stated that we are Abraham's seed in consequence of being in the church. This is plainly shewn from Galatians 3, where the apostle presses that Christ is the only seed of Abraham, "and to thy seed, which is Christ." His, therefore, are the promises. If, therefore, we be Christ's, then are we Abraham's seed. That is, Christ having taken up alone in His own Person all the promises, we come in, if united to Him, into the inheritance of them. We are Abraham's seed, because we belong to the church (that is, are united to Christ as our Head). But the union of the church with Christ is much more than this.

There is another statement in this paragraph, which imports a great deal, though probably it attracts little attention; but it confirms what has been alleged of the entire exclusion of the special instruction of Paul's epistles on the doctrine of the church - I mean the following: "If we would define the church as it now exists upon this earth, from the time of Christ's first coming, resurrection, and ascension, to His second coming," etc. Now, were it merely "Christ's first coming to His second," it would not have called for remark, as expressing merely the general period. But here there is intentional precision, and the epochs are distinctly designated, "first coming, resurrection, ascension"; so that the definition of the church as it now exists is carefully applied to them all. That is, that the definition of the church,* as it now exists, is as applicable to the disciples during Christ's ministry, after His resurrection and before His ascension, and after the last event, as it is to their state after the descent of the Holy Ghost; which last important event is wholly excluded from forming any epoch in the existence of the church. Hence, too, naturally enough, the author continues: "We should say, they are a body of believing Jews."

{*And the term "church," otherwise than as it now exists, implied to be applicable to an entirely other state of things.}

384 Now, if I take up the account given of the church in the Ephesians, is it possible to reconcile it with this? What is there described and defined as the church is a state of things impossible to exist before the death and resurrection of Christ as its basis, and the presence of the Holy Ghost as its formative and maintaining power. Any definition we could give of it according to Ephesians supposes these two things. The Spirit of God there treats Jew and Gentile as alike children of wrath, speaks of the middle wall of partition as broken down by the cross of Jesus, the actual exaltation of Jesus above all principality and power, and we to be raised and exalted with Him, and both Jew and Gentile reconciled in one new man, in one body by the cross, and "builded together for an habitation of God through the Spirit," so that there is one body and one Spirit; and declares, consequently, that "now unto principalities and powers in heavenly places is made known by the church the manifold wisdom of God." Moreover, while (by its union with its Head as the heavenly ascended man), heavenly, it exists now upon earth, and "increaseth with the increase of God," by "that which every joint supplieth." It is where, as we learn in the Galatians, "there is neither Jew nor Greek, but all are one in Christ Jesus."* There is no single idea presented by the Holy Ghost in the account of what the church is, which is not negatived and neutralised by the statement we are considering. The Holy Ghost, come down from heaven, unites it to its glorified Head there, and thus it exists on earth; while it is heavenly, belonging to, and witnessing the character of, that place where it will be displayed in glory, and where its Head, whence it derives its being and power by the Holy Ghost, actually is.

{*It is somewhat singular, and shews the extreme prepossession of mind and blinding effect of this system, that the passage of scripture in which we are said to be Abraham's seed (Gal. 3: 29) is preceded by a statement of the Holy Ghost, that we have "put on Christ," that "there is neither Jew nor Greek, bond nor free," etc., but we are all "one in Christ Jesus." In the writer's statement we are declared to be Abraham's seed, and a body of believing Jews, Gentiles being associated by grace. I would beg the reader to compare the passage in Galatians with the writer's statement (pp. 38, 39 of the tract).}

There are two great truths dependent on this doctrine: the church united to Christ in glory accomplished hereafter; and meanwhile, as far as existing or developed on earth, the habitation of God through the Spirit. This is its calling, of which it is to walk worthy - a calling clearly impossible in its very nature, till the descent of the Holy Ghost made it such a habitation. The truth is, the whole basis of the system here commented on is an absolute ignorance of the doctrine and calling of the church of God as given in Scripture - an ignorance not difficult to be borne with as such - we have all been in it; but, when imposed as light and truth, to the condemnation of the instructions of God's own word, it has to be met, not so much by defending what is in Scripture as if it were one's own opinion, as by exposing distinctly that the claim set up to instruct and enlighten is at best ignorance, and too often fighting against the plain and blessed truth of God.

385 I have not a complaint to make against the writer of this tract on Daniel 7, but everything kind and gracious to acknowledge personally in manner; but, having set himself forward here to propagate this system, his writings come under review as upholding it.

There is much, I judge, in reading the tract, unfounded; and I have seldom read so much assertion without proof; but it is not my object to comment on more than this very important passage.

Reaching round the sea more or less by conquests, has nothing whatever to do with rising out of the sea. The whole idea is a plain fallacy.

I see no similarity in the Son of man coming to the Ancient of days, and the rod of His power being sent out of Zion, though one may depend on the other.

No reason is given why we are to avoid considering verses 13 and 14, as subsequent to the destruction of the beast. It may be true; and I by no means resist it; but all is without proof. Bringing to the Ancient of days to receive the kingdom is not, as is recognised, His coming in clouds; nor is there any proof that it immediately precedes. The statement that the making His foes His footstool is accomplished by God before they are set as a footstool under Christ's feet, which takes place by the investiture, is one which has not the smallest possible pretence of Scripture to warrant it, and is, indeed, contrary to the evident force of Psalm 110, which does not speak at all of accomplishing the making the foes a footstool, and then subsequently putting them under Christ's feet or investing Christ with the power to crush them: not such a thought is found in Scripture in any part of it. Nor is it shewn that the Ancient of days coming, and the Ancient of days sitting in verse 9, are the same thing.

386 The writer seems to be unaware, that eminent writers on prophecy have taken Nebuchadnezzar's madness as a mystic time. He treats it as such nonsense as to disprove the whole system. It may be wrong, but cannot be assumed to be nonsense in this way. Mr. Faber thinks it so right that, if my memory serves me, he makes it the groundwork of all his computations.

I will add, that in page 37, association with Christ in the kingdom-glory is spoken of as an intimation of union and Christ's death and resurrection as that in which it is brought out. I notice this, not to oppose it, though it is extremely ambiguous, but as shewing how union with Christ exalted by the Holy Ghost is everywhere left out.

My object here, however, is not to comment on these statements, but to rest on the one point - to draw the attention of the saints of God to what the real view of the church which is maintained by this system is: that is, that the real blessed union of the church with Christ exalted, by the Holy Ghost sent down from heaven, is entirely denied or unknown. I am satisfied that, to a really spiritual intelligent mind, the simple reading of the passage I comment on would be more effectual than any argument. What I have added may only awaken attention in comparing it with Scripture, and shew what it is sought to reduce us to. There may be a unity in heaven in which, as far as appears, all saints of all times will be found; but "the church, as it now exists on earth, is a company of believing Jews, with Gentiles added"; and this applies to Christ's first coming, resurrection, and ascension. Now, that the saints will all be gathered into everlasting blessedness, as partaking of Christ as their life, and redeemed by His blood, according to the counsels of God, and conformed to the image of His Son, is owned. It has been attempted to be charged on those who hold just views of the church that they denied this, or that it was not founded on the blood of Christ as to some, or on wrong views of the life by which they lived. Most unfoundedly. They are all redeemed by blood, and all quickened with divine life.

But the doctrine insisted on is this: That, Christ having broken down the middle wall of partition by His death, and ascended up on high and sat down on the right hand of God, and thus presented the full efficacy of His work in the presence of God, the Holy Ghost has come down and united together believers in one body, thus united to Christ as one body; which body is in Scripture designated the church or assembly of God, and is His habitation through the Spirit. In this, as founded on the risen and exalted Saviour, and united to Him, as seen on high, by the Holy Ghost, there is neither Jew nor Greek. Christ, so exalted, is entirely above these distinctions. Jew or Greek are alike brought nigh as having been children of wrath, by the blood of that cross by which the middle wall of partition has been broken down. To make the church a company of believing Jews with Gentiles added to them, and Abraham's seed their proper definition, entirely shuts out this divine teaching; because the position given to the church in Ephesians entirely precludes their being looked at as Jews; and the character of "Abraham's seed" comes in merely to shew they are true heirs of promise, because they are Christ's, who is the Seed of Abraham and Heir of the promises. But, most clearly, this is altogether the lower ground on which to speak of Christ, in comparison with His glorious exaltation at the right hand of God, on which the church as such is founded.

387 Further, it is equally evident, that the church as one body existing on earth, though heavenly in privilege and character, takes its place consequent on the work of the cross, the exaltation of Jesus to the right hand of God, and the coming down of the Holy Ghost. No one can read the Ephesians attentively without seeing this. Hence, to give any definition of the church which implies its existence (other than in the counsels of God), which speaks of its existence on earth during the life of Christ on earth, or previous to His exaltation and the descent of the Holy Ghost, denies its nature and sets aside its character. The church, as we are taught in the Ephesians, is the one body, formed and maintained by the Holy Ghost sent down from heaven, consequent on the exaltation of Christ to the right hand of God. I add no further comment, having stated the doctrine of the word as presented in the epistles, and compared the statement of this tract with it. If this system be admitted, the saints are deprived of their proper and blessed privileges, and the view of their present condition, as compared with their calling, will be equally enfeebled and set aside. Abraham's seed we are individually, whatever the condition of the church, and believing Jews or added Gentiles, whether we walk in unity or have the power of the Spirit or not.

[END OF PROPHETIC - VOL. 3.]

Remarks on three tracts entitled "Signs of the Coming of the Lord: for whom are they given?"

J. N. Darby.

<11001E> 1

Introduction

I should not, I confess, have felt it needful, nor, under the circumstances of their publication, desirable, to answer the three tracts of which the statements are here called in question, had they appeared supported only by their intrinsic merit. I understand the effect in an upright mind of an appeal to a righteous jealousy against error, especially error which is stated to shake the foundation of Christian faith. Still the confusion and futility of the statements, I should have hoped, would have sufficed for their refutation in the mind of the reader; but they are in fact the expression of the sentiments and the sanctioned publication of those whose opinions are looked up to by many, and come with their authority. It is this induces me, though reluctantly, to publish these remarks upon them. It is a most wearying thing - controversy. And I have had the MS by me weeks before I could make up my mind to publish it. I do so as owing it to those whose minds are influenced by the tracts, and who have asked for an answer. They were mentioned indeed to me originally by a brother to comment on, which led to the form of the answer - a form in general I dislike. Here it was the simple truth of the case; though, when written, I publish instead of sending it in manuscript.

My dear brother,

I have read the tract you mentioned to me. I shall not express to you the effect it produced on my mind, as I should fear to be ungracious or untrue if I attempted it. I should not judge it demanded a comment, were it not the expression of a system adopted by many, and that this tract helps to prove on what very slender grounds. I am yet unconvinced by the reasonings I have heard and read on Matthew 24; and, while I recognise, as I have ever done, in this chapter and elsewhere, that the church may use a great part of it for itself, as general principles, that it would have availed preciously to the disciples in the siege of Jerusalem, though Luke much more, and that all of it belongs (as everything does) to the church in general for her instruction, yet I still believe that it is not occupied with her as such. Nay, with I trust very moderate views, and open to receive every instruction from any brother on the subject, I confess that the more I read the Scriptures, and the more I read the writings of those who so stoutly denounce views which, it seems to me, they do not understand at all, the more I am convinced of certain distinctions they seem to me to be unable to appreciate, though they loudly condemn; and the more also I see such inattention to Scripture facts, and contradiction in their own statements as quite destroys all possibility of what they state having much weight with any one who examines calmly anything before he receives it. Other opportunities will occur of examining the subject more at large. Meanwhile, I shall take up this tract on the "Signs of the Coming of the Lord," that we may see, in some very brief remarks, how far the writer is justified, by the solidity of his reasonings, or the proofs he affords of their importance, in charging (as others also have done) brethren (some of whom have suffered for Christ, and preached the truth for years before he knew Christ or the truth either) with "subverting the first elements of Christianity."

2 First, in attacking the expression of Jews as Jews, he is, it seems to me, saying a great deal about nothing. All his first letter, which treats of this, is a mere harmless thunderbolt. It would have been as much to the purpose, when Paul says, I write to you Gentiles inasmuch as I am the apostle of the Gentiles, to have shewn the dreadfulness of addressing heathens in such a way, seeing heathens were idolaters, and judgment come upon the world and the like, all which would be entirely beside the mark, and prove only that those who made the remark did not understand the generic or abstract use of the word Gentile, as the writer of the tract does not that of Jew. A Jew who believed in Jesus might be addressed in his character of Jew, as a Gentile in that of a Gentile. It is possible that some of our brethren have not been as guarded or as perfect in their expressions as the blessed Spirit made Paul; but it does not follow that those who attack them are wiser or more correct than those who would have objected to analogous expressions of the Spirit of God Himself.

3 I still believe that Matthew 24, at least to verse 31, is addressed to the disciples as Jews, as believing Jews no doubt, but as Jews; and the more I examine it the more I think so; and I do not think it addressed to the church as the church. Nothing indeed was addressed to the church by the Lord in Person, because the church did not yet exist to be addressed; though all was left for the church to use by the Holy Ghost sent down from heaven.*

{*It must be remembered that all the gospels were given by subsequent revelation to the church of God: but it is for the church of God to discern by the teaching of the Holy Ghost what was for ever and essentially available for itself, what was for the disciples in the state in which they then were, and what was prophetic of some future state of things. This is not to take anything from the church. It is not, and cannot be, denied that there are passages which apply to the disciples in their then state, and not to the present state of the church. So that the principle of some passages not applying is admitted; and therefore to say that the supposition that in certain other passages the Lord speaks prophetically of certain events beyond the church's history, is taking the gospels from the church, is quite an unreasonable accusation. It is merely denying spiritual discernment to the church of God - to say that it cannot judge of what was for the disciples then, what is for itself now, and what may be prophetic of some future state of things.}

The writer insists much upon the expression - "this generation," "no sign shall be given to this generation but the sign of Jonas the prophet," connected with the statement "this generation shall not pass away," etc., and that consequently signs were not to be given to the Jews as such. This seems to catch him much. To me it has no weight at all. I admit the moral unity of "this generation" in Matthew 24. It is an interpretation long accepted and taught by those who are blamed in this tract. Still his reasoning is wrong and contradicts itself. It is clear first, as to the passage, chapter 12: 38-45, that the Lord was speaking of signs as proofs of His mission, and not of coming judgment. In chapter 16: 1-4 they are accused of not discerning the signs of the times that were then before them. But no sign could be given them from the Lord but the sign of the prophet Jonas for the ground of their faith. But these signs spoken of were still signs as grounds of faith.

Next, the greater part of the signs spoken of in Matthew 24 are not given to the disciples, the only one that is so given being absolutely inapplicable in any case to the church in general, or to any but a very small portion indeed, at a particular moment of time, namely the inhabitants of Jerusalem and its neighbourhood at the moment of Antichrist's open rebellion. The body of the church must have expected Christ without this, or not expected Him at all. But believers in Christ, he says, "have a series of signs given to them, commencing with the one sign refused by the nation, and closed by a host of unprecedented distinctness, immediately preceding, and introducing, the great sign itself, the sign of the Son of man in the clouds of heaven." Now, omitting Jonas and the resurrection, which is not mentioned here, and is entirely another kind of sign, and on another principle, and the unnamed series which is only a flourish, the signs of "unprecedented distinctness" are not given to the disciples as such. Indeed they are already, according to his own system, fled. And I suppose that he does not deny that these terrific signs are seen by, and a sign to, the nation. At any rate the great sign itself is clearly given as such: "Then shall appear, etc., and they shall see." So that it ends in the appearing of Christ making the tribes of the earth mourn, Christianity being gone far away three years and a half before,* and the harvest even over, having taken place elsewhere; so that, on his own shewing, in all this he is certainly wrong. That this is a provision for all whom it may concern, who believe and receive the testimony, I do not deny. But when he says that they, the Jews, are blinded, he seems to forget that it is only "in part."

{*See "Thoughts on the Apocalypse," B.W.N, page 135, as to the harvest being ended, page 207 of the same work.}

4 And here it is that the system breaks down altogether, as I shall shew more clearly hereafter; for after all that is said about blinded Jews, and about the church only having the signs, if I am to receive the teaching of those most taught in the system, Christianity (the church) will have left Jerusalem, and indeed the whole Roman Empire, before the terrific signs appear; and there will be Jews in Jerusalem who will have received the testimony that Jesus was the Son of God, the promise of protection through the tribulation, of acceptance in Jesus after He shall have appeared, but who are not Christians at all.*

{*See "Thoughts on the Apocalypse," B W N, pages 125 and 133.}

But further, as to the signs, it is quite clear that the writer has not at all considered the actual state of the disciples whom Jesus addressed. "Any," he says, "among that nation who received that one sign, and so came into the church, would indeed be thus introduced where these many signs were taught. But as Jews they rejected," etc. Now the disciples, when Jesus addressed them, had not received that one sign. They did not believe yet in the resurrection, but when stated to them, and that after Jesus had said "I will build my church" (and in the same chapter on purpose to make the contrast clear), the one most specially taught said, when this sign was proposed, "that be far from thee, Lord." And afterwards it is said, "they saw and believed, for as yet they knew not the Scriptures, that Christ must rise from the dead." Others said, "we thought that it was he that should have delivered Israel"; "and certain women also of our company made us astonished, saying, that they had seen a vision of angels which said that he was alive." The disciples therefore were not yet of the "any among that nation who received that one sign," and consequently were not so come into the church. They reasoned among themselves sometimes, wondering what the rising from among the dead should mean; but, as far as they expressed any thought, they "rejected" it as involving His death - whether as Jews I leave you to determine. The effect then of the writer's reasoning upon my mind is to shew me that (theorising upon our faith who are in the church of God and God's judgment on the blinded nation) he has entirely left out what the scripture actually states of the condition of the disciples; and that he has never taken into consideration, nor seen perhaps, the transitional state in which they were - believing in Christ, and not believing in His resurrection at all. They were in this state when they were addressed, and therefore according to his own statements were not "come into the church." Nothing of all this (that is, of the actual state of things spoken of in Scripture) comes into his calculation at all.

5 All his reasoning on Psalm 74 is nothing to the purpose, as there is no question in Matthew 24 of "our signs." As in the mouth of a Jew, the words have evidently a totally different sense. The truth is, he has not understood the question. It is not whether the blinded generation sees the signs or has them - though they will have all of them, but not receive the instruction of the Lord about them (as they had the sign of Jonas just as much as the disciples; and as they will have all that God is pleased to mention here - I do not say the unnamed series of which the writer is pleased to speak). The question is, Are there not persons - not in the full privileges of the church - who may receive and understand these signs? Are there not persons in the condition of, or even more advanced than, the disciples, but who are not, when they receive the instruction, actually in a church standing? In a word, are there not those who will be what, he must confess, the disciples then were to whom these instructions were given? for they had not received the one sign, and consequently were not come into the church!*

{*Indeed up to this, as far as they had heard of it, they had refused it, and were denounced as Satan, and savouring the things that be of men.}

6 As to the second letter, and expecting the return of Christ, it seems to me that the coming of Christ, also, is spoken of to the disciples in a way which he has not considered. It is written, "Ye shall not have gone over the cities of Israel till the Son of man be come." He was there for the secret faith of His disciples; but He does not treat that as the coming of the Son of man; and He speaks to them as exclusively occupied with the cities of Israel, which they could not have time to go over before the Son of man should be come.* And now I beg attention to the chapter in which the passage I have alluded to above is found, as it contains one of those statements of which the use in Mark 13 and Luke 21 is particularly referred to in the tract to prove that the apostles must always be, and actually were, addressed as the church, or representing the church. The idea that they could be addressed in a peculiar character as connected with Israel (while many general principles are admitted to be applicable to the church, at least to those labouring in the work of the ministry during the time of the church, as well as any other) - such an idea, I say, is treated as subversive of the first elements of Christianity. The passage quoted (page 7) from Mark 13 and Luke 21 to prove that Matthew 24 is absolutely addressed to the church as such is, "it is not ye that speak but the Holy Ghost." In page 4 Will be found a summary of Matthew, with the particularities of this chapter 10 among others, produced (page 6), as clear and conclusive evidence of the gospel by Matthew to the character the twelve sustain therein; that is, that the Lord addresses them as the church.

{*In Matthew 24 and 25 also He does not speak of His return till He speaks of the talents.}

7 Now this is the commission in chapter 10: "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not, but go ye to the lost sheep of the house of Israel," etc. They were to provide nothing for their journey; and to shake off the dust of their feet against the city that did not receive them; enquiring who was worthy where they went. They are then cautioned to beware of men: that they should be brought before governors and kings for His sake, for a testimony against them and the Gentiles: but, when delivered up, the Spirit of their Father would speak in them. The members of the same family would betray one another. They should be hated of all men for His name's sake; but he that endured to the end the same should be saved When persecuted in one city, they were to flee to another, for they would not have gone over the cities of Israel till the Son of man were come. Now, will any one say that this was addressed to the church, as the church? or to the apostles as representatives of it; when they are forbidden to go into the way of the Gentiles, but to go rather to the lost sheep of the house of Israel? And while undergoing persecutions, such as did eventually happen to them in the land of Israel when the church was formed, they are told, when persecuted in one city, to go to another, for that they would not have got over the cities of Israel till the Son of man should be come. Has this to do with Jews as Jews? Yet they suffer for His name's sake. Nor can it be doubted, on the other hand, that their bringing before kings and rulers was accomplished after Christ's ascension. Yet it is certain they are not here addressed as the church.

Again, we are told, in a note, that, in a New Testament sense, only true believers are Jews. This is certainly new. The discussion, be it remembered, turns on the application of passages in Matthew. Does the writer adopt the idea that Matthew is Old Testament scripture? or is he in the system he states to be subversive of Christianity, that in Matthew the addresses are not to the church in the New Testament sense of things? For I suppose Jews are sometimes mentioned in this gospel, and in the three others, and even in the Acts. Yet I do not remember where this word is used in the sense of true believers. So that clearly, according to his statement, in these books the word has not a New Testament sense. But we have here a palpable proof of the absurdity of the system which assumes that everything that is said in the New Testament must have reference to the church viewed in its proper and highest privileges.

8 I understand what the writer means - that, viewed in the light of New Testament privileges, carnal Jews are not recognised as the people of God. And who questions this? But to say that in a New Testament sense only true believers are Jews, is merely to say that we have closed our eyes to its use in a great part of the New Testament, because occupied with a theory of our own minds.

Nor can the writer escape by saying he means new covenant, because the use of the word in the gospels remains there as a fact, so that it would be merely asserting that Matthew does not write in a new covenant sense. And, further, new covenant thus becomes worse than ambiguous: for, in Jeremiah, Israel and Judah are spoken of in their usual sense in connection with the new covenant. And, further, it is a confusion between the church's blessings and Israel's under the new covenant under the millennium: for all Israel will be saved, and saved as Israel, under the new covenant. Moreover, as to the Jews being cast off, page 12, Tract 3, the apostle uses the salvation of the believing remnant as a proof that this people, gainsaying and rebellious as they were, were not "cast off" - concluding, that blindness in part was happened to them, but, that in result all Israel should be saved. And moreover, those of whom the writer thus speaks as cast off are not mixed up with the evil and adulterous generation, as Daniel 11, 12 and Isaiah 66 plainly prove.

The writer states they will have "refused all other testimony till the glory bursts on them like the glory on Saul. Most will perish, though a remnant shall be spared; but those who have believed in Jesus crucified and risen, and who have waited and watched for His appearing, etc., will find the consummation of their redemption."

Yet I find in "Thoughts on the Apocalypse," page 125, that, after Christianity is withdrawn from Jerusalem, God raises up a new testimony - a testimony of judgment, and not of salvation, but which will be received by a spared remnant, so that it is clear that there are those who will not have refused all testimony, and yet at a time that Christianity is withdrawn.

Nor can this be contested. For the Lord Himself says, speaking to the nation as such, whose house was left desolate, "Ye shall not see me henceforth till ye say Blessed be he that cometh in the name of the Lord." So that they certainly will have received some testimony before He comes. I confess it seems to me very clear indeed, that if the writer says that the coming of the Son of man will burst on that rebellious generation which has refused all other testimony, when the Lord says that they will not see Him till they have received other testimony, "this is to derange and confuse all the order and truth of God concerning these things." I prefer believing in Scripture, that they will not see Christ till they say "Blessed be he that cometh."

9 The writer of the tract has clearly lost sight of a body of people, a remnant of whom the Scriptures distinctly speak, and whom God owns - certain wise ones who do understand. He says, I am simply speaking of the body of Christian people, as the only body amidst which this idea, or hope, of the second advent of Christ could exist, and to which alone therefore, etc., "not entering into this distinction between the professing church and the true church."

But, here again, the system, built up on one side to condemn all others, is knocked down on the other; because, after the withdrawal of Christianity from Jerusalem, there is a new testimony raised up, whose grand object will be the coming of Christ. We have therefore instructions* addressed to some one else than the church about Christ's return. But Christ does not, in the passage we are considering, speak of His coming as His return, no more than in chapter 10. On the contrary, it is spoken of there, and here, as if it were His only coming, though we know He has come. Nor is there a word about His resurrection or departure.

{*See Tract 3, page 2.}

Again, it is stated that, of the threefold division of Jews, Gentiles, and church of God, the disciples were the church. But there was no such division made at that time. Nor could there be, because Christ was not crucified, nor the church established. Such classes did not exist, nor could they be addressed therefore as such. They were apostles, when ordained to be with Jesus and to go only to Jews, as truly, though in another order, as when set to commence the church.

It is denied that they represented one set of people in Matthew and another in John. But John himself makes the same distinction as to the difference of the presence of the Comforter; nor does mere denial, nor believing to be very fanciful, prove much. I should think that a person who could not distinguish between the tone of spiritual teaching in the last chapters of John and Matthew 24 must be very incapable of explaining either. It seems to me that the difference between "In that day ye shall know that I am in my Father, and ye in me, and I in you": and, "but when ye see the abomination of desolation standing in the holy place, then let them which be in Judea flee to the mountains," is very great indeed; and that it is neither fanciful nor injurious to perceive that one relates to union with Christ in heaven, and the other to the circumstances of Jerusalem on earth, prophesied of by Daniel the prophet as that in which a Jewish remnant were interested as such. We may find the same difference in Matthew and John in the testimony of John the Baptist, in Matthew 3: 12, John 1: 29-34. Further, they were not addressed as the church in John, though many things might regard the church. So, in Matthew 23 they are told to be subject to the scribes and Pharisees as sitting in Moses' seat. There, clearly, they are not addressed as the church. I admit there is a difference between this and Matthew 24. But this just proves that the same persons may be addressed almost exactly at the same time (the circumstances were much more different in John, for there it was after the Supper), and yet addressed in a different character.

10 This is the writer's own theory as to Matthew 23 and 24; but it is fanciful and injurious when applied to John, where the whole tenor of the gospel is different, and the circumstances much more contrasted. For in one case we have disciples in the temple before it was pronounced desolate, and out of the temple asking about it, and looking at it, and enquiring of its desolation. This is said to be different, and what is Jewish and of the church contrasted. Whereas in the other case John speaks of heaven, and union with Christ there; and yet this must be identical with Matthew 24. Again, it is said, in explaining Matthew, "the rock on which the church is built." But the Lord says, "I will build" - clearly shewing He did not address them as if the church existed then. In chapter 23 we are told He directly addresses them "as the heavenly family" - as ourselves, for that is the point; for the grand evil alleged is depriving the church of certain scriptures. Consequently, the heavenly family and ourselves ought to obey the scribes and Pharisees of the evil and adulterous generation, as sitting in Moses' seat (i.e., the church ought).

11 The rest of page 5 is really too bad. The Lord tells us that they would all be offended because of Him that night, and leave Him alone; and this is slurred over by saying, They linger near the cross. This is really shameful. Apostles, to be sure, they were. So they were when forbidden to go to the Gentiles, as well as when sent to evangelise the nations. But was it the same thing? or are they instructed on the same ground?

Again, when it is said (page 6), "His heavenly flock," heavenly or not, the subject that occupied them, and to which Jesus replies, was Jerusalem, Judea, and the temple. But we are told that "hated for my name's sake" proves that it is the church after His ascension. So they do then in chapter 10; but there, it is confessed, they do not represent the church. So that it proves nothing here either. The same remark applies to the expression of, "It is not ye that speak, but the Holy Spirit"; and what has been said of the two witnesses also.

And so as to "thirdly" (page 7), we are told in the biggest letters that "behold, I have told you before" is the proof that He made known to them in confidence every device of the enemy, that they and their brethren might walk safely and confidently though surrounded by snares and terrors innumerable. But alas! they, the church, are not to be there. In the elaborate exposition of this view in the "Thoughts on the Apocalypse" we are told, at this period, according to the directions of this chapter, Christianity will be withdrawn from Jerusalem and Judea, and even from the Roman Empire; and it is clear from the chapter that those who obeyed the directions here given would not be in the way of the trials of the last three years and a half.

As regards the history of the Acts, I agree that some of these things had a fulfilment in the Acts. But it is quite clear, that some of the more important and solemn parts are not touched upon at all in the Acts. Neither the subjects which gave rise to the conversation, nor the time it alluded to, "the end of the age,"* in the remarkable circumstances by which it was to close: so that, though there was a partial fulfilment in the Acts, yet with the proper subject of the chapter the Acts have nothing to do.

{*The statement of page 6 (tract 3), that the Lord is speaking of the end of the age, from Matthew 24: 15 to the end of chapter 25, is quite an inaccurate statement. But it is impossible to notice everything.}

12 Universal consent, which is appealed to by the writer of the tract, cannot have much weight here; for by "universal consent" the chapter has been applied to the destruction of Jerusalem by Titus, and the end of the world - to which universal consent the writer is entirely opposed. He does not believe a word of what it teaches, and I know not on what principle he quotes it here.*

{*See Postscript at the end of this paper.}

That all Christians are taught to watch is clear. But I have no recollection of the moral or verbal identity of this instruction with the teaching of the churches in the epistles, especially the epistles of Paul. This latter is added because it has been affirmed that Paul teaches the unity of the church, out of all reach of the question of Judaism. I put it to the conscience of the reader, whether he remembers the verbal identity of this instruction to "watch" with the teaching of the epistles of Paul. For my own part, I have not trusted my memory, but have searched; and the only passage I find where watching is connected with the subject is 1 Thessalonians 5. "Of the times and the seasons, brethren, ye have no need that I write unto you; for ye yourselves know certainly that the day of the Lord so cometh as a thief in the night. But ye are not in darkness, that that day should overtake you as a thief. Ye are all children of light and children of day; we are not of the night nor of darkness. Let us not therefore sleep as the rest, but let us watch and be sober." The more this passage, and what follows, is examined, the more it will be found in contrast with "this instruction." There, Christ "would trace out every device and web of the enemy, even in the day of his fearful power," and gives dates, and seasons, and times to flee. But the apostle had no need to write to them of this. They were of the day, and, whether they waked or slept they would live together with the Lord. In Peter, who addresses the circumcision only, we may possibly find something at least more analogous.

And now, after all this representing of the church, it appears that it has no application to the immense body of the church at all, but, for the most part, only to those located in Judea, etc. But do we therefore pronounce these Jewish scriptures? No, to be sure we do not. But we may consider them as not relating to the church at large, though given to it, as all the Scriptures are. That it was not addressed to the church is clear, for the church was not yet founded on earth. That it was given to the church is blessedly clear, for through grace we have it. That is not the question yet. The question is, what it is about - to whom it applies. Well, and what is the writer's own answer? To those located in Judea. Is the church, in its church standing, located in Judea? Are not all the subjects Jewish, as well as the facts, save the one of the gospel of the kingdom going to all nations, and that before the end?

13 It is stated, that "the peculiar features of such parts of scripture may have received undue attention." This certainly is a curious charge. I suppose the Holy Ghost put them there to be attended to, and that there cannot be undue attention to any part of scripture. If it is meant to say too exclusive, I can only say that I apprehend those who have attended to these peculiar features have attended to and understand the peculiar privileges of the church quite as much as those who complain of undue attention to the peculiar features which the Holy Ghost has stamped on this chapter.

The statement, that in John 14-16 these same features are found can prove nothing but the determination not to see, or the spiritual incapacity to distinguish, of him who makes it. They were not standing here around Jesus as His heavenly flock; and they were not as yet placed in the position of sons. They were not spoken to as the church. For the church did not yet exist in a standing in which it could be addressed as such. He speaks to disciples, not only about what would occur in Jerusalem, but about what regarded it as such, as foretold by the prophets, though additional light is thrown upon it, and the fact revealed that the gospel of the kingdom would first be preached to the nations before Jerusalem would be finally judged. But it is all the light of Christ's prophetic knowledge, thrown on subjects already in part treated of by the prophets, and not regarding the church as such.

Saying that the church of God is scattered over the world, and that this provides for its sojourn and service on earth, and therefore the Lord speaks to it of things earthly, human, local, is not a true representation of the matter. The Lord does not give, in general, local instructions for the church. This passage cannot be alleged; for it is the thing in question. The passage treats of local dangers, and local circumstances, and local snares, and of none others, and of which the most important, it is allowed, do not apply to Christians; but none of which, it is clear, apply to the church at large, and only to persons in Jewish circumstances to whom false Christs might be a snare as coming on earth (how should that be a snare to those who are to be caught up to meet Him in the air?), to those who would be embarrassed if they had to flee on a sabbath; and the days are shortened for the elect's sake, which elect are not the church - they are gathered from the four winds after Christ's appearing.

14 To say that in Matthew 24 only two facts are mentioned as to Jerusalem, does not deserve really an answer. Is not the whole scene from verse 15 at Jerusalem, or in Judea? and, before that, connected with the destruction of the temple? Moreover, "the end of the age" is the period referred to - not of Christianity, but of the age in which the disciples lived, and which the Jews expected to end by the coming of Messiah.

The reasoning of page 6 (tract 3) is again contradicted by the "Thoughts on the Apocalypse." "His beloved church" will not be there at all; and yet, remark here the "ye" and the "you" are continued just the same. So that either no inference can be drawn from the continuous expression "ye" and "you," or it is certain that it is not as the church they are addressed. Because it is admitted that at verse 23 it does not apply to Christians, for it applies to the hope of relief from the tribulation from which Christianity is withdrawn.

I do not agree in any particular application of Isaiah 59* to the remnant. And, if there be a remnant who abide faithful to God, and to the hope of a Messiah, it is one which is not ignorant of who that Messiah really is. For, on their system, the two witnesses have declared who it is. If therefore their testimony be received, they are not unbelieving as regards Christ,** though they may not enjoy present salvation. So that after all, according to their own statements, we have a remnant, not Christian, and yet represented by the word "you" in this passage of Matthew 24.

{*See page 7 (tract 3).}

{**See "Thoughts on the Apocalypse," B.W.N., pages 124, 133.}

15 And now what shall we say to such a passage as this? "Those only who, besides knowing Jesus to be the Christ, find present forgiveness and hope of glory through His blood, and who hold fast His faith and testimony - such only are owned by God in the New Testament." Now - not to speak of the two witnesses to whom we have so often referred-what shall we say of the gospels? "Present forgiveness and hope of glory through His blood" the disciples clearly did not find during the period embraced in the four gospels, and consequently were not owned by God. And this monstrous statement is the more remarkable, because the point mainly insisted upon to prove that they represented the church is, that they were owned by God as safe under the name of Christ: which, according to this statement, it is quite clear they were not. But the truth is, it is a mass of confusion.

Again, we read in page 9 (tract 3), of the election according to grace of this present time. But it was not in Matthew 24 this present time; nor were they brought out from their nation by faith in the crucified and risen Son of God.

When is it said (page 10), the standing and character of believing Jews in the New Testament is a matter vital to ourselves, for we are grafted in with them - we are fellow-citizens with the saints, the answer is simple: the Lord had not in Matthew 24 yet broken down the middle wall of partition, nor reconciled both in one body by the cross. So that to talk of the character of believing Jews in the New Testament is merely misleading by equivocal words. For the New Testament speaks of believing Jews before, and believing Jews after, the middle wall of partition was broken down.

The standing, therefore, of Peter and his companions on the mount of Olives was clearly not our standing at all. If any were, it was that of Moses and Elias on another mount. When the writer has heard. say the Jewish nation, or Jewish remnant, it must be remembered that he has given his account of this remnant, which I believe to be entirely a false one; for I find that those persons who walk in darkness and see no light are called upon to listen to the voice of God's servant. I suppose no one will doubt who this is (Isaiah 51). They are owned of God in Isaiah 66. They are prepared to say "blessed be he that cometh" (Matt. 23). They love the name of the Lord, and take hold of His covenant (Isaiah 56). They understand (Dan. 12*); and further, in the New Testament (Rev. 11), they are found (or, at any rate, a remnant is found), after "Christianity is withdrawn," giving a clear distinct testimony, which upsets all that is said about this Jewish remnant here.

{*See also Psalm 80.}

16 Again, "The New Testament ground is new ground: none enter thereon save through faith in Jesus as the Saviour, the present Saviour of sinners." This clearly was not the faith of the disciples. "The cross of Jesus is the line of demarcation between the old things and the new." "A Jew who fears God, but who trusts not in the blood of Jesus, is still on the old ground. Such may be preserved by God's power from apostasy, but they have no communion with the things into which faith in Jesus now introduces."

"In the New Testament they are known as amongst those who are 'cast off,' those lying under wrath 'until the end,' as identified with Jerusalem which now is, and is in bondage with her children; though if I step without the circle of New Testament ministry, I do find," etc.

After referring to two elections, one suffering from men for confessing Jesus, the other from God for rejecting Him, we are told that if we do not clearly distinguish these two, then we should apply much of the New Testament to "a body, which, perhaps we should, if called on, feel it difficult to define, but which we should call Jews as distinguished from the church." "But in Matthew 24 I see the Lord leading forth a remnant; then - a converted, believing, saved remnant." It is to these He speaks on the Mount of Olives. They are a present, a manifested, election - they stand in grace - they had the depths of Jesus' love and the Father's opened up to them - they were constantly and only addressed as the church - they actually preached Christ crucified, and so "to confound these with any yet unmanifested remnant of righteous Jews . . . is to apply a principle to the New Testament which, it may be easily shewn, would subvert the very first elements of Christianity."

I shall not make any comment on the charge here made against brethren walking for years before the writer was converted, as they still are, in godliness and truth; because it seems to me that such a charge as "subverting the first elements of Christianity," made without any proof at all but "it may be easily shewn," is an immoral thing: it does not demand an answer, but, as a personal wrong, forgiveness. Those who would believe it on such a charge, have only to be prayed for as under the evident influence of party spirit.

17 But let us consider the matter of these statements, and not the charge. And here I know not whether to take some of the statements of the writer as proof of the views he opposes; or others in proof of the gross misstatements that are offered as truth; or both together to shew the contradictions into which he falls; or many, or all of them, to shew that he has overlooked all the real facts of the case in order to follow out his own ideas. Such a mass of confusion and contradiction I never met with.

"All such are still on the dark side of the pillar of testimony - whatever their condition. The cross of Jesus is the line of demarcation between the old things and the new." On which side of this line of demarcation were the disciples whom Jesus addressed? But it will be said, Oh! but being with Jesus they were the other side of the cross really, though not in knowledge or faith. This itself, as to the dealings of God, is dangerous ground, because it sets aside the difference of the work being accomplished, and the value of faith in it. For, let us remark, that the question is not here, were they saved? but on what ground the Saviour made certain communications to them.

But the writer does not leave himself even this plea. He says, "a Jew who fears God, but who trusts not in the blood of Jesus, is still on the old ground" . . . "they have no communion with the things into which faith in Jesus now introduces." Certainly one would suppose that the writer was writing expressly for the views he opposes.

On which side of the cross were the disciples? Did they trust in the blood of Jesus? Why, they earnestly hoped he would not die; and had no idea whatever of trusting in the blood of Jesus. It had not been presented to them by the Lord as the object of their faith, and could not be, because He had been presenting Himself to the Jews as the Messiah. Obscure intimations, or express statements, of His rejection had been made to them, but nothing about the value of His blood; and even these statements they had repudiated. The last supper itself had not yet intimated it to them, incapable to understand it as they were. One thing is clear - they did not trust in the blood of Jesus, and they had therefore no communion with the things into which faith in Jesus now introduces.

18 And thus they were clearly to be dealt with not upon the ground of the church, nor, as having anything to say to that "into which faith in Jesus now introduces." They were on the dark side of the pillar of testimony, so that they ought to have been addressed, if at all, as a Jewish remnant.

Yet they were then - the italics all through these citations are the writer's, not mine - they were "then - a converted, believing, saved remnant." They are a present, a manifested, election - they stand in grace - they had the depths of Jesus' love and the Father's opened up to them - they were constantly and only addressed as the church - they actually preached Christ crucified and so gathered the church. Can there be a more complete contradiction than that between the principles of demarcation stated and the statements of the writer as to the condition of the disciples?

Can anything be a greater perversion - at any rate what is never important, a more light neglect - of the most important scriptural truths, than to say the disciples were then, etc., in italics, and to go on and say, "they actually preached Christ crucified"; without noticing the descent of the Holy Ghost, which changed their whole condition, without which Christ could not tell them many things "into which faith in Jesus now introduces," and without which they were forbidden to preach the gospel, being desired to stay at Jerusalem and wait for it - not to mention that the resurrection of the Lord intervened, which changed their whole position; nay, which was the "line of demarcation between old things and new." What does the writer mean by saying they were "then a converted, believing, saved remnant," "they actually preached Christ crucified?" Is it true that they actually did so? To say too they were only addressed as the church is, as already stated, untrue. They were desired to obey the scribes and Pharisees, and sent out with an order not to go near a Gentile, or a Samaritan; so that they were not always addressed as the church - I might add, they never were. For the church, of which they afterwards formed the basis, was not formed And John's gospel (the teaching of which is taken very erroneously, I think, to explain their position in this) distinguishes very clearly between their then state and their state after receiving the Comforter.

19 Further, the New Testament, instead of treating the Jews as cast off, positively asserts (in the chapter that treats of the rejection of the branches) that, as a nation, they are not "cast off," but beloved; and therefore, certainly, the remnant who fear God are not.

Again, they did testify concerning Him, and did hold fast His faith, and are supposed by the Lord not to be received, and so far to suffer for His name's sake, when sent out in His life-time, and when they were forbidden to go to any but Jews. Consequently the supposition is not strange, nor an error, that such could be without being the church. For they were not the church, nor allowed to act on the principle of the church, nor to preach Christ's blood as the hope, nor His resurrection, when all these things which are supposed impossible took place. The truth is, the writer has not attended to the facts of Scripture. He has chosen to have two remnants - one, the church, and only the church - the other, Jewish, lying under wrath, and known as amongst those who are cast off.

Now the scripture speaks quite otherwise, and presents other facts which the writer does not think proper to consider. First, he forgets entirely one thing, very important to remember; and hence a fundamental fallacy runs through all his statements. Christ died for that nation, as well as for the church, and that, because they were beloved of God according to His counsels of peace, notwithstanding their disobedience; and therefore Christ, and the Holy Ghost too, could and did deal with the nation as such, as well as with the church as such. And, therefore, the Holy Ghost would not consider them as cast off, even where the branches were broken off.

Neglect of this makes all the writer's statements on the subject false, and the language generally used on this subject by those of his school most unscriptural, and painful to a spiritual mind. Next, he has neglected the facts connected with this subject.

"A Jew who fears God but who trusts not in the blood of Jesus is still on the old ground," may be preserved, but is amongst those who are cast off. Now, if we take this division, we have seen to which class the disciples must belong - not to that, clearly, in which the writer places them; and we have seen the contradiction of this with his account of their condition, and the falseness of that account itself. But the fact is his division is wrong too; for I say so for this simple reason, that the disciples, the very persons in question now, and whom the Lord addressed, were in neither of the cases thus abstractedly stated in order to judge their condition: a judgment, therefore, completely false, as is proved by the facts themselves. The disciples did more than fear God, they believed in Jesus as Messiah - nay, in Peter's case, as Son of God, with whatever clearness of light - I think we might say all did. They are not known in the New Testament as amongst those who are cast off. They were not to fear: it was their Father's good pleasure to give them the kingdom. They were a remnant separated from the nation by faith in the Messiah, and yet they did not trust in the blood of Jesus. They were on the hither or dark side of the line of demarcation, the cross of Jesus. So that they were in neither one nor the other of the states supposed, but in another entirely left out of consideration by the writer, and on which the whole question depends: while all the writer's reasonings run on the supposition of two cases, neither of which states the facts which actually existed. And yet, unless a person can embrace this mass of contradiction and carelessness and substitution of personal views for the patient following of the word of God, he is to be treated as holding opinions which subvert Christianity! Next, we are told that the word "ye shall not see me till ye say, Blessed is he that cometh in the name of the Lord," points prophetically to that day when the Lord will spare unto Jerusalem a "very small remnant" who shall see Jesus in His glory and be converted unto Him.

20 Now, if neglect of scripture be indulged in, and an "undue attention to the peculiarities of a passage" is to be avoided, at least Scripture ought not to be changed to make out a system.

It is stated here that they shall see Jesus in glory and be converted, as it was stated before, that that glory should burst upon those who had refused all previous testimony. Now the passage does not say they shall see Jesus and be converted; but that they shall not see Him till their hearts are changed, so as to say Blessed is He that cometh in the name of the Lord.

So that the scripture states the contrary of what is asserted to be its declarations in order to make out a system. Even Psalm 72 is entirely misquoted and the misquotations given as authority.

21 I know not that I need add any more. My object is not in this short paper to treat the subject fully, but to explain to you why the statements of these three letters have the contrary effect on my mind to what the writer intended: because the statements he has made seem to me entirely unscriptural-some of them, if taken as truth, to prove, in their application to the disciples, the very contrary of that for which they are alleged; and, finally, that he really has entirely overlooked what is the material point on the subject, so that his remarks are of no value at all, except to prove on what sort of grounds a system of so much pretension is built.

Affectionately yours,

POSTSCRIPT

I am unwilling to pass over a collateral point, confirmed, as it has been, by many like statements which I have heard and connected with other points of a similar tendency.

It is in page 3 of tract 2. "Lastly, please consider the fact that from the day these chapters were first spoken, there never has been the slightest question raised of their true and exclusive address to the church, until the last very few years."

You know I am no traditionist; but here at least is "universal consent" on one point.

This statement is not true in the use to which the writer applies it; because "universal consent" took the passage away from all present and future application to the church, and considered it as accomplished at the siege of Jerusalem, the coming, in any further sense, relating to the end of all things.

But it is not in view of this that I quote it now. It is with reference to the principle, the popish principle, of universal consent. Universal consent has nothing to do with tradition, nor tradition with universal consent. But universal consent is another form of the substitution of man's authority for the word of God and the teaching of the Spirit of God in and by the word, and the responsibility of each saint to receive that word by such teaching; which alone constitutes faith. Universal consent is a rule of other men for binding to an opinion without scripture, or in the interpretation of Scripture. In either case it is the judgment of men, be they ever so many, and not the direct responsibility of the soul to God in receiving the word; nor the direct operation of the Spirit of God on the soul in respect of the word, which alone produces divine faith. It is faith in men. No matter if it is all the saints "from the day these chapters were spoken." For the mass of saints it must result in faith in the statements of the teacher, which is not faith in God at all. It will always be connected with canons of interpretation made by men (or rather it is the thing itself), with receiving from teachers what they teach because God has raised them up, and with ecclesiastical authority, the process of which is connection of teaching with office - the result, office giving authority to all teaching. Now this is Popery, whose force lies in the practical denial of that to which the apostle appeals in the saints. "Ye need not that any one should teach you." "Ye have an unction from the Holy One, and ye know all things." He did teach them; but he owned the Holy Ghost in them. The spirit of Popery is the spirit of the age as to religion. Self will soon in divine things work itself out to nothing, because it cannot hold men together in the things of God; but Popery can in form. Now the first grand principle which introduced Popery, and on which Protestants inclined to it always rest, is that announced here. It was first stated by a "father," Vincentius Lirinensis, in these terms in Latin, "Quod semper, quod ubique, quod ab omnibus" (what [has been believed] always, everywhere and by all); and became very famous in the church.

22 Let the saints be on their guard. Self-will is always evil. Affectionate confidence in those who labour in the Lord is always happy. But "universal consent," and the authority of teachers, are the instruments of the enemy for the church's departure from God. In the perilous times of the last days the known security of the saints is the doctrine of the apostles themselves, and the written word of God (2 Tim. 3) - both now concluded in this last - the sole and sufficient resource available through the teaching of the Spirit to the saints of God. Teachers may aid them in it, but can never take away each man's own direct responsibility as to what he receives. But when "universal consent" is thus publicly appealed to, it is high time to see where we are going.

Let no one suppose I allude here to individuals. On the contrary, I am very anxious to draw attention to a system - a system which has been the bane of the church for thirteen centuries. The demon of Popery is the active demon of the day. Its leading introductory principle is advanced in the passage on which I comment. I have noticed some of its other elements, because the introduction of this general one shews that the door has not been kept closed against it. Hence the saints will do well to be on their guard, lest they be mixed up with it before they are aware. I would urge them, if need be, to get their minds off individuals, and to watch against the principles everywhere.

23 May beloved brethren remember that the written word of God, and the grace and teaching of the Spirit of God', are the only security against error, and the devices of Satan - that ascribing authority to teachers, to "universal consent," or anything else but to the written word of God, is departing from the only security of the saints in these dark and evil days; and yet, if dark and evil, blessed in the resources of grace to him that has faith. If the Spirit of God be looked at as residing in the teachers and not in the whole body, it is the full-blown principle of Romish clericalism. If saints do not prove for themselves all they hear, they cannot have faith now; but they cannot help being made answerable for it hereafter, because God has commanded them to do it, and given His Spirit to the whole body, and to each individually, to enable them to do it, and they will be held responsible for this whether they will or no.

I fully recognise the blessing of having those who can help us in learning the truth, or apply it in exhortation to the soul. But this does not alter the truth of what I have said. I do not in the least accuse individuals of being popish. But I say that the principle here printed and published, and which I have heard elsewhere appealed to, is an important popish principle, well known as such, one especially made use of where there is a tendency among Protestants to it - always connected historically with the authority of official teachers, and derogatory to the sole authority of the word of God, and the individual responsibility of the saints, and thus a departure from the ground of the faith of God's elect - a very little beginning perhaps, but a beginning of a very great evil.

A few brief remarks on "A Letter on Revelation 12"

J. N. Darby.

<11002E> 24

My dear brother,

I have read the tract you gave me. I confess to you such reading is an unwelcome task. I do not speak of this tract in particular, but in general of those that are written to maintain particular views, and not to act on souls. I am not blaming - I leave liberty to - those who think it right; but it is a very ungracious task, that of examining a brother's views to see if they are right, instead of learning what one can, and leaving the rest aside. However, as various views are maintained, it may be well to examine them with all patience, that brethren may, on the one hand, judge quietly; and that, on the other, there may not be the uneasiness in the minds of those who think these views wrong, of supposing mistakes current unanswered - a feeling which often produces restlessness of mind; and the fruits of righteousness are sown in peace.

Many points, which seem of importance when undiscussed, dwindle wonderfully when all that is to be said is brought out; for saints, as all men, are apt to be fonder of their own ideas than other reasonable people are of them, when they see the light. On the other hand, the most unfounded have weight with many when unexamined; and are supposed to be unanswerable because they are unanswered - a supposition that it is natural enough their authors should be prone to encourage - a sorrowful ground this for saints to be on, but this does not make what I say untrue.

But to proceed to the examination of the tract, the first paragraph struck me as shewing considerable inattention to the force of phrases in Scripture. The throne of Jesus promised to him that overcomes is spoken of as being to the same effect as the man-child being caught up to God and His throne. Surely there is little or nothing in common between these two passages.

Sitting on the throne of God is never promised to the saints overcoming; nor does catching up seem to me the same thing at all as being seated on Christ's throne as a reward. The man-child was saved from the mouth of the dragon ready to devour it as soon as born; and was caught away, and the woman left to be persecuted. Yet if this interpretation be not right, the whole structure of this chapter, on which the entire argument of the tract is founded, falls with it.

25 I also have a word to say about hope. I am very happy to say that I do believe the hope of the saints is quite independent of the question, "How long will it be before what we are hoping for will be realised?" But, is it independent of it, if it is laboriously sought to be proved that I must not expect it before a certain course of events is accomplished? This seems to make my hope dependent on these events. I do seriously believe our hope to be the bride's hope of the Bridegroom in virtue of the Holy Ghost dwelling in her, and not to be founded on mere prophetic testimony as to events. She is waiting for God's Son from heaven, independent of all events, and ignorant of how long it will be ere He returns. But, if it be a delusion - hoping to see Him before certain events occur - my hope is hardly independent of these events. And, if there seem delay, God is careful to assure us that He is not slack concerning His promise; and this reason and no other is assigned for the seeming long procrastination, that God is not willing that any should perish. This is God's way of treating this subject. It never occurred to the Holy Ghost to say it was all imagination to expect the Lord from heaven until certain earthly events should occur.* If the accomplishment of the hope be dependent on certain events, its effect in the soul cannot be entirely independent of them. Nor do I see, if its moral power be really entirely independent of them, why so much pains is taken to press them as necessarily happening before it arrives. If it be not important to think it near, it seems at any rate to be so to prove that it is not. I do not call this its being "quite independent of the question, How long will it be before it is realised?" I believe it is so. But, if so, why so anxious to prove it cannot yet take place?

{*It may be alleged he does so elsewhere in 2 Thessalonians 2. But I do not hesitate to affirm that he does exactly the contrary, and contrasts the presence of the Lord for the church, and His day for the world, so as to leave the present hope untouched, and set the saint's mind free from all uneasiness as to the day.}

But there is another point which is important, and that is not merely that the thing promised is sure. The Lord considers it important that the saints should be always expecting it as a present thing, and wishing for it as a present thing - I say expecting it as a present thing, uncertain when it will come. Thus He speaks in Luke 12: 35-40: "Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately . . . . And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants . . . . Be ye therefore ready also: for the Son of man cometh at an hour when ye think not." And again, verses 43, 44: "Blessed is that servant, whom his lord when he cometh shall find so doing. Of a truth I say unto you, that he will make him ruler over all that he hath." Here surely they are told to be expecting always. Now, would the certainty that it must be two or three thousand years off not affect this state of mind?* I say also, wishing for it as a present thing, as it is written, "The Spirit and the bride say, Come. And . . . He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus," Rev. 22: 17, 20.

{*As the letter says, "Nor should we say it at all the less if we were sure his coming would not take place for thousands of years."

26 The certainty, glory, and heavenly character of the hope, most important as it is, is not all. The Lord insists a great deal on a constant expectation of it, uncertain when it will be; a great deal on the tone and character of mind connected with this state of expectation of the Lord, coming and finding us so in our service. Now I do not deny that particular revelations may have been made to individuals, which shewed them that they should depart first, and so far modified their individual apprehensions. And I do not doubt that a saint may have a just and true conviction that his service is not yet finished, and yet be always waiting because he knows not when the Lord may come. But this does not the least affect the general state and expectation of the church. And is there the least analogy between such a particular revelation, and putting a whole train of events on earth as necessarily to happen before the church can expect the Lord?

And, indeed, were I to adopt the system proposed to me, I should not expect the Lord at all until a time when I was able to fix the day of His appearing. And this is what we are told is a sober and true way of expecting Him. I say fix the day, for I cannot expect His coming until the abomination of desolation is set up at Jerusalem, and then I can say, Now in twelve hundred and sixty days the Lord will be here. And this fixing by signs and dates, I am told, is the sober way of waiting. But it is quite clear that it is contrary to the way the Lord Himself has taught me to expect Him. It is clear that if these signs are to be expected for the church, I have nothing to expect till they are fulfilled. I may expect them, and have my mind fixed on them, but not on Christ's coming. And, when one particular one happens, I can name to a day His coming.

27 This is not what Christ has taught me, and therefore I do not receive it. And remark how, in predicting to Peter that he would be cut off - not telling it to the church, but to him - the Lord, by His reply to his enquiry as to John, leaves the church again in this vague expectation. "If I will that he tarry till I come, what is that to thee?" This was soon disseminated; and the rumour spread that he would not die. But the conclusion, like most drawn from Scripture, was very wide in fact, though plausible in reasoning, from what the Lord meant, or had said. There is not, nor can be, faith in a conclusion, because a conclusion is not a revelation.

Note, moreover, that a particular revelation to an individual about his death is the strongest possible proof that the ordinary doctrine of the Lord to the church as to His coming was such, that it could not be expected that such persons should so die before it, and that this ought not to be expected, since it required a special revelation to make them think they would. "I must shortly put off this tabernacle as the Lord hath shewed me." Was it not curious that there should be such a revelation of an individual's death, if the sanctioned [?constant] expectation was, not that they were not to expect it [death], but the Lord's coming in their life-time? Though it was never said positively when. Hence the apostle says: "We which are alive and remain to the coming of the Lord." And this expectation was so vivid that, while he sanctions it by saying "we which are alive," etc., he has to reassure them by explaining that those deceased would be raised first, and enjoy the same coming and glory.

I find then the positive teaching of Scripture quite contrary to the reasoning that it makes no difference. Scripture teaches me otherwise, and I reject the reasoning. I pass over the triumphant argument which was used by the millenarians against the opposers of the personal reign, that if there were certainly a thousand years to come first, we could not be expecting the Lord from heaven.* It appears that this was all a delusion. It served its turn. But, as any rate, it would be more honest now to tell them it was all a mistake.

{*"We should not say it ('a little while') at all the less if we were sure His coming could not take place for thousands of years." There is nothing like saying a thing plainly. But is that the way Scripture speaks?}

28 And now, before I examine the critical explanation of the chapter, let me advert to some other important statements - admissions of truth I would say, though the grounds on which others have affirmed these truths are disputed, as (for so we shall see by and by) those of the champions of this system are contradicted also. And I notice this, because I am sincerely glad, while noticing freely that with which I do not agree, to bring forward that with which I do.

The whole body of the saints treated of in the Revelation are recognised as being quite distinct from what is commonly spoken of as the church. I do not mean that it is stated that they do not form part of the church; but that both classes of sufferers noticed in this book are treated as quite distinct from us - considered perhaps superior; but quite distinct. The book of Revelation does not apply to the church in its present state save in principle. The saints spoken of in it are not the primitive church, nor the church in its fallen state since (save in chapters 2 and 3), but an entirely new class of persons, and a different state of things. It is not stated whether there will be saints of the old or actual class of believers at the same time; but if so, they are not mentioned. Nothing can be more positive or decided than the writer's statement on the subject.

But what is there for us in all this? Nothing, except for the principle of the unity of the body.

Again, "Thus it would appear that the latter part of the Revelation, that is, from chapter 4 to the end is, as far as the history of the saints in the earth is concerned, a history of a certain company of saints, born in the latter end of this dispensation, that is, a short time before Christ comes with His saints to execute judgment," etc., "that this part refers to the closing period of our dispensation - the last few years of it, and that it is all unfulfilled." I do not dwell on its being our dispensation or not now - it is quite a new company which does not yet exist. So that there is nothing for us in it all, save on the principle of the unity of the body.

29 "The primitive church as a body had failed, but in the last part of this book we have the history of a company of saints who do overcome."

"Who this company are, further, time can only shew. They are such as have not been from the beginning hitherto. For their sakes I believe this book of the Revelation was very principally written, to lead them up to their gory bed, though, of course, in principle, it belongs to all who are appointed unto sufferings for Christ's sake and so to all the church."

Further: "The martyrs seen in chapter 20: 4, etc., are two parties of martyrs belonging to the company represented by the man-child," etc. We are going to discuss the man-child in a moment; but here we have the two parties of martyrs, besides the church in general and previous martyrs who are clearly to sit on the thrones that were placed, but who are not, as regards the saints in the earth, the immediate object of the Revelation. So that we have the church in general, and two distinct parties of martyrs, to whom, as regards the saints on earth, the Revelation specially belongs in its statements. Having then the distinct common ground, that there are these three classes (namely, the church in general, primitive and fallen; those beheaded for the witness of Jesus, etc.; and those who had not worshipped the beast), let us now enquire as to the detail of these last two classes, as there is no difficulty as to the primitive and fallen church: and indeed these two parties form the subject of the tract.

The author begins by telling us, that the original literally translated would be "those that remain of her seed." Now I humbly suggest that it would not. I am not indeed exactly aware of the difference sought to be established between the remnant "and those that remain," unless it be meant to convey the idea that, some of her seed having been cut off, certain others remain. Otherwise it is a distinction without a difference. At any rate "those that remain" may convey this meaning to a reader who must take on trust that this is a more literal translation. But I would very much caution the unlearned reader against these new translations, unless they are accompanied with reasons which other competent scholars can weigh. I avow broadly here that I have hardly ever found they could be trusted. Now I judge here, that "the remnant of her seed" is much more correct than "those that remain of her seed," so far as there is any difference between them. There is no verb used as in the new translation, nor word answering to "those." It is true that the word translated "remnant," is plural and not singular. But in English, whenever "remnant" is used of what relates to individuals, it has a plural signification. We may say "a remnant of a piece of cloth"; but when I say "some of the men did so and so, and the remnant so and so"; or "one of the men did thus, and the remnant thus"; that would always in English convey the idea of several. If I meant only one, I should say, in the first case, "another"; in the latter case, "the other." But "the remnant" or "the rest" would never be used for one. The translation therefore is perfectly exact. The Greek word used, for sense, may always be translated "others" or "the others." The English idiom would hardly bear "the others of his seed," "the others," in English, being generally used absolutely.*

{*Where the class first mentioned, with which the Greek work 'loipoi' is used has a characteristic force as a class, it generally includes also, I think, the idea of another character. But this depends on its use, and not its meaning.}

30 The writer then takes the man-child as identified with "her seed," and so as a company, but considers "the remnant of her seed" not to be those besides the man-child (which would seem the natural use of the words: inasmuch as this child having been mentioned, the rest of her seed would seem to mean others besides the one who had been spoken of), but the man-child to be a whole company, and those that remain to be part of that company, left after another part have been martyred: to wit, those of verse 11. But first, these are never said to be her seed at all. Nor are they in any way whatever connected with the woman. There is a manifest break between verses 6 and 7, as is clear from this consideration, that the woman flies into the wilderness in verse 6 (up to which, I believe, the account is characteristic more than historical), and she does not flee into the wilderness (v. 14) till after the consequence of what happened in verse 7. Hence it is clear that verse 7 precedes verse 6 in historic time. Now, when it is said the dragon persecuted the woman, it is repeated (v. 13), "which brought forth the man-child"; and, after having again brought her on the scene (only on earth), as mother of this particular child, it is said, when she fled, that the dragon went to make war with the remnant of her seed. I believe the remnant of her seed to be characteristic, and to refer to the woman, intimating the seed was hers; but as far as it relates to any other seed, the only seed of the woman mentioned is the man-child. And any specific reference to verse 11 I believe entirely a mistaken one; though in a very vague general way I should recognise every saint as the woman's seed,* as far as I have any definite notion of what the woman means.

{*And in this sense the remnant of her seed would be connected with those mentioned in verse 2 as a remnant. But this is quite another view of the matter.}

31 But I do not believe the man-child to be properly a company of saints.* I believe the term to be characteristic, and not, so to speak, aggregate. What the woman (whose weakness as on earth, whatever God's counsels were, was afterwards apparent) brought forth was a male son, to be a man of might; a male that was to rule with a rod of iron. The woman was left to be persecuted in her weakness; the one who was to be the mighty holder of the rod of iron was caught up out of the way. This is to me evidently characteristic. That Christ will hold this place is certain from Psalm 2, and that it is given to the church along with Him is clear from the promise to Thyatira. But this only proves their adjunction to Him, without shewing that this man-child is a company,** which seems to me to be entirely unproved; because the expression "remnant of her seed" does not in the smallest way prove that which was mentioned of her seed before to be a company.

{*Still less a company of saints divided into these two parts by the chapter, namely, those of verse 11, and the remnant of her seed.}

{** It is curious to compare the apostle's reasoning in Galatians with the author's in pages 2, 3 - where it is clean contrary on the same word. The only symptom of proof alleged is, that then the remnant of her seed would be also symbolic children representing companies. But it is the author's assumption that the man-child is a symbolic child representing a company. He recognises that some consider it to mean Christ: and, as the apostle reasons in Galatians, therefore them that are His; but merely by a subsequent process of reasoning. I have already said it is characteristic in my judgment. Besides the remnant of her seed is to me a general idea of relationship with the woman. Nor are they necessarily used as a symbol because the other is - no more than the very same word in chapter 19: 21, "the remnant were slain," proves that they were all symbols like the beast. There is no force whatever in running one symbol or figure into another where they are not used together. But this is the only argument attempted. Christ as the seed of Abraham, in a certain sense, represents a company. We are Abraham's seed by faith in Him. Do each of us represent a company of Abraham's seed?}

32 I have already said I believe the term more general, and to bring the woman more forward than the previous seed; but, so far as it refers to it, it is to me characteristically, not as a company. At all events the only seed mentioned, and that repeated immediately before, is the man-child. But if this fall, as the proof does to me, entirely, then all the system of the writer as to these two remnants goes with it - as he says "adopting this . . . we come at once to those conclusions." But then, not adopting it (and I think it entirely false, of which every one will judge for himself), all the conclusions fall with it. For all the peculiar views as to these remnants are founded on this - a slender base it seems to me for such important conclusions. But this is not all: I admit the two parties, or remnants, besides the body of the church in general. It is only their character which is in question.

First, "The man-child does not mean Christ." If Christ is to be excluded, it is very singular that this child should be designated by the title which is intrinsically Christ's - a man-child who should rule, etc. This is the way he is to be known. Now this title properly belongs to Christ.

Next, "The brethren mentioned in verses 10 and 11 are those represented by the man-child; a part of whom having been slain," etc. Now the brethren, verses 10 and 11, are spoken of as a distinct and complete class, who had been in a given position previous to the casting down of the accuser, and had overcome therein: not of a whole company, part slain, part left. Nor, indeed, is there anything said of the slaying of the remnant of her seed in the chapter. At any rate the brethren are not a company, partly slain, partly left, but a distinct class definitely described whose case is ended.

This third allegation is sustained by a reason (assumed, as we have seen, without proof) that the remnant of the seed are a part of those represented by the man-child; and that, as we shall see, contrary to the word itself: thus confirming the incorrectness of the whole supposition. Because, if the man-child be caught up before this war against the remnant of the seed, it is clear that this remnant cannot be a part of the man-child, so previously caught up as its final reward. Now what does the word say? The child was caught up to God and His throne, and the woman fled into the wilderness. The order here is pretty plain, I apprehend: that these two events take place on the birth of the male child, He is caught up, and the woman flies. And in the order stated. Now it is upon the woman's fleeing into the wilderness, that the dragon proceeds to persecute the remnant of her seed. Now against this very plain statement of Scripture, what is the reason given why the catching up of the man-child is after the making war with the remnant? Simply that it must be so because the remnant is part of the man-child. Would it not be much safer to conclude that it is not a part, because the scripture places the catching up previous to the woman's flight, and the woman's flight previous to the war with the remnant?

33 But, further, deliverance from the devouring mouth of the dragon is not surely our ultimate destiny, nor catching up to God's throne either. It may be a general idea of glorious security and honour, but it is not what is anywhere presented as our ultimate destiny. As to our sitting on a throne (that is, on Christ's throne as a Son of man), this is an important point, because if so (and I have no doubt of the justness of the objection), the whole system of the writer entirely falls with it. For my own part, I am satisfied that the catching up of the man-child has no kind of reference to any final state at all: whereas it is assumed as the basis of the argument, and then the brethren and the remnant made the different parts which compose it in their previous condition. It seems to me that reading the chapter attentively would refute this. At least the basis of it ought not to be assumed, to wit, that the catching up is the final glory.

The fourth conclusion is a like argument. The remnant are assumed to be a part of the man-child, and therefore he cannot be caught up. The answer is, The scripture says he is. Moreover, the war of the dragon and the persecutions of the beast are assumed to be the same: or at least that the saints of God and the remnant of the woman's seed are the same, and the time spoken of the same. This may be, but it is a great deal to assume without any proof The fifth merely assumes what we have been discussing, and therefore I pass it over.

As to the sixth, I do not understand why it is said that the blood of these saints is mentioned (chapter 17: 6; chap. 18: 24; chap. 19: 2), and that the martyrdom of the first part takes place under her reign, part being under the beast's, when the passages quoted state that the blood of all the saints was found in her.

34 Seventh: I admit fully that the martyrs of the two last classes, though "they are such as have not been from the beginning hitherto," are the brethren of the saints previously at rest. But I would ask why it is said, "hailing the casting out of the accuser through the martyr spirit of those represented by the man-child." There is not a hint of this in the scripture. That, in general, God considers His saints in His judgments is true; but here, the casting out is attributed to another thing entirely - namely, a certain war in heaven, whereon those above rejoice, because a company whom they call their brethren are thus delivered. Where we may remark that there is a company in heaven who can rejoice in this, who call these others their brethren. Moreover, if this were so, it seems strange that what delivered the one, if this were the reason for it, should plunge the remnant into war and persecution at the same time. And why "the morning star of their expectations"? "Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ; for the accuser of our brethren is cast down," etc. And, let us remember, that this proclamation of strength and power is consequent on the victory over the dragon, by which he was finally cast out of heaven. All the statements made here are really merely figures of speech. Again, twice it is repeated that the souls under the altar were long since martyred. Perhaps so: but there is not a word to rest this on, save the cry, "How long, O Lord?" We are also told, that the answer is given "to make us know that the former must wait for the latter." Wait for what? Not for everything clearly. For white robes were given to them. What they had cried about was vengeance on those on the earth: and they are told they must wait till their brethren were killed.

How "we come at once" to the eighth conclusion I cannot tell. I can only say, I do not see one word of the paragraph borne out by Scripture. They are, it is said, this, and they are that. But in vain I search why. The term virgins is clearly misunderstood. Believing a lie, and guile in the mouth, are hardly the same thing. And I would humbly ask how a remnant at the end are the first-fruits. Though there is nothing for us, in all this, still, the terrors of that day are sought to be inflicted on the soul,* by being told that we should not be unprepared for all this: though I know not why, if there is nothing for us.

{*It is worthy of remark, that wherever the New Testament speaks of latter-day trials and signs, it tells disciples not to be troubled, to lift up their heads, and so on. Let this be compared with the use often made of things with saints.}

35 We are again told that the circumstances of the saints under the former of the persecuting powers were not so bad as under the latter. Scripture, I repeat, tells me that "in her was found the blood of all saints": that "she was drunken" with it. The rest of this page tells us that the chapters of Revelation before this chapter 12 are a preparation, by the display of millennial glories, and the judgment of the ungodly, of these precious ones for their trial. Is this the great object of the Revelation? That it may be so used I will not dispute. But is the church at large not instructed by these millennial glories? "The unnumbered multitude who came out of great tribulation, I consider to be the whole church of God." But why is the word "the" great tribulation, so much insisted on elsewhere, omitted here? But I pass over this.

But I must ask, Why is the woman the new covenant? Is the new covenant to flee into the wilderness, while those who are born of it do not, war being made against them? Or why is the moon (Israel) put under the feet of the new covenant? Or why is the moon Israel? or the crown of stars a heavenly family? There may be some elements of truth in all this, but a system thus arranged (might I not say, previously in the mind, and passages thus adapted to it?) cannot inspire confidence, when they are accompanied by no proof at all. And what is the meaning of the dragon's knowing how to cast down the saints of the heavenly places? The dragon does cast the stars to earth. Is he able to take Christ's saints out of heavenly places? And here, page 3, we find the contradiction too of the order on which all the previous argument of the tract was based; and the plain order of the passage, to which I already adverted, is recognised. The child is caught up, etc. "Next the woman has to flee." But then how is the catching up the final destiny of those who are persecuted after the woman has fled? or how can it take place after their martyrdom?

And again I ask, How do the saints ascribe this victory ("now is come the kingdom") to their brethren in the earth? They had overcome while he was not cast down. That was their victory; and a glorious one it was, to overcome by blood, and testimony when the kingdom was not come; but that is not what is celebrated here. That these saints overcome is clear, or they would not be crowned; but I see nothing at all of a company that overcame. Their brethren overcame; but they are spoken of as all other overcomers. Nor do they cause the accuser to be cast out of heaven. Nor is it said that they cause the beast and the false prophet to be cast into the lake of fire. That dreadful fate happens to them because they are found openly opposing and making war on the Lamb. No doubt they had sadly treated the saints in the way, and thus accumulated guilt on their heads; but the cause of their casting into the lake of fire was their being found in open arms against the Lamb. "They overcame him by the blood of the Lamb," is not said of those under the beast. See chapter 15: 2.

36 Nor is the difference unimportant. The saints had gotten victory over the accuser through that blood, when he was not cast down. That is very intelligible; nor is any other victory ascribed to them, unless we add victory over the fear of death: nor other instrument of victory besides the blood, but the word of their testimony. All this part of the statement therefore is unfounded too. When it is said that the church's faithfulness casts him out, I am not aware upon what it is founded. Christ's power casts him out; and I am not aware, save what we have already discussed, where its exercise is attributed to the church's faithfulness. I used to hear quoted, "when the Son of man cometh will he find faith on the earth?" The promise to the church of Philadelphia, which is connected with the promise of His coming quickly, is connected with a very different description of the state of the church.

The latter end of this first paragraph of page 10, is very strange. The accuser is cast out only by the flowing of the blood of the saints. No doubt this is avenged therein; but how does this cast him out? Or why has all the blood previously shed not done so? Besides, how is going out used here? Again, if this flowing of blood casts out Satan, how is it he makes it still flow when he is cast out? It is in vain to say, "verse 11, I consider, belongs to the whole company (I might ask, why so?) the others being in the first struggle though not put to death in it": because, according to the writer's system, they are put to death after the accuser is cast out, and that casting out they have obtained by identification with those who were joined with them in casting him out in the first struggle.

37 Lastly, we are told, "the view which counts those not of the church at all who are among the noblest of her sons, or if of the church, that their brethren will be caught up before their martyrdom, thus nipping in the bud the noblest ambition on the earth, namely, that of being of the company of those who, with their lives in their hands, go forth in testimony against earth's chiefest destroyers. This view, I believe, a more careful reading of this book will shew to be utterly without foundation."

Now all this may, forgive me the word, sound very well. But let us search the scripture as to this same period. Are not those who listen to the Lord's words (and I suppose these are the noblest sons of the church, assuming now that it is the church) desired to flee when they see the abomination of desolation, because the time of their testimony against the earth's chiefest destroyer is over? Are the disobedient then, who do not escape from the tribulation through the neglect of Christ's counsel, to be considered as cultivating a noble ambition? They are told to go forth from, not against, this chief destroyer.

But there is another difficulty. The writer refers to Mr. Newton's "Thoughts on the Apocalypse" as giving help on this subject. But a nipping frost sets in from this quarter also; because there we are taught that, during the reign of the beast, Christianity will be removed according to Revelation 12* and Matthew 24 from Judea, and even from the whole scene of his power,** though a few disobedient Christians may be found, and a new testimony, which is not the church's at all, will have been raised up, namely, that of the two witnesses who testify of judgment, not of peace, etc., and cannot give Christian blessings, nor Christian promises. So that the second class, which had the most difficult and so the noblest part, turn out not to have the testimony against earth's chiefest destroyer at all. Their brethren, indeed, Mr. N. will not allow to be caught up; but they are bound to flee, and the testimony is to be decidedly in other hands. I know not whether putting another testimony in other hands on the flight of the remnant be better than the catching up of the saints who may be faithful before the great tribulation; or whether it more encourages the noble ambition of the saints. But of this I am sure, "the more careful reading of the book" cannot sanction, actually nor morally, both these views; perhaps, as I fully believe, neither And let me be forgiven for saying that a more careful, humble reading of the book, with less of a system, would (at least so it seems to me) decide a good deal less and learn a good deal more.

{*See "Thoughts on the Apocalypse," B.W.N., pages 124, 125. The whole subject of the man-child is interpreted entirely otherwise in the same work: see note, page 146.}

{**See "Thoughts on the Apocalypse," B.W.N., pages 148, 149.}

38 I feel the spirit and tone of this tract to be incomparably superior to the others that I have read in support of the same system, but I find the same essential fault: a principle, deduced itself from a train of reasoning that has the support of the system in view, is laid down; and then, assuming this as a basis "we come at once" to a whole train of conclusions, instead of learning from the direct text of the word. And then something is urged that suits the natural and so popular feeling, such as here the noblest ambition of the saints, which I find contradicted in every way the moment I turn to the word. This carries away many. But where? A system takes the place of godly subjection to the word. And alas! this is suited to a decline of spirituality. As this becomes feeble, the exercise of mind, and the play of the mere natural feelings, become a necessary ailment. But to the soul, fresh in its spirituality, the word of God (and oh! how can it be otherwise?) has more sweetness in its least statements (for they come from God) than any indulgence whatever of the mental powers.

I know not what has led the author to publish this tract. For my own part, I desire the freest communication of the brethren's thoughts. It seems to me desirable. They correct and are corrected. There is more confidence and all are helped on. Still, where they are to be published, I cannot help thinking that what one would desire would be, either the fresh, even if imperfect, communication of powerful truths calculated to act by the Holy Ghost on the soul, or the matured result of spiritual enquiry. Such seems fitter to see the public day than every thought that suggests itself. At any rate, it will be owned that that which we publish, we should do so by the guidance of the Spirit of God. If it do not flow from this source, and if it be not done under His direction, it can be but the working of the flesh. I trust I have not erred against this rule in what I now commit to the press. In the particular subject which now occupies attention, I, for my part, desire the fullest publicity of every one's thoughts. Even in human affairs things generally find their level in the long run; and in the things of God surely their level in His sight.

39 I do not feel it necessary to say much on the postscript or last page of this tract. I agree that chapters 12, 13 and 14 are to be kept apart. It is indeed material to the understanding of the book. But I think it will be found that chapters 15 and 16 are a separate part too, "another sign in heaven." I do not see that the announcing the blessing first hinders the chronological order; and, after the general introduction of chapters 4 and 5. I do not see but that all is in orderly narration to the end of chapter 11. I do not exactly understand, however, how there is not particular difficulty in the order of this book, when three chapters in the middle are to be kept apart, the first seal is to be taken last, and the sixth seal, nobody knows why, is later than the seventh seal, and indeed, though in chapter 6, comes after chapter 19: 19.* This seems tolerably intricate. Further, what is there about the tares in chapter 14? It may be so, but what proof have we? And, if so, does not the harvest apply to the same sphere of judgment, namely, the earth, as the vintage? But that upsets all Mr. Newton's system, referred to in the same page as affording much help: because, according to him, the harvest of Matthew 13 is of Christendom, outside the earth where the vintage of chapter 14 takes place. Again, is it in order without difficulty to have the great whore destroyed first as a moral system, chapter 17: 16, and then as a city, chapter 16: 19, and chapter 18? I do not see any very great difficulty in the order of the book myself; but surely it is not putting the first seal last, and the sixth after the seventh, that will render it clear and easy.

{*I do not see any possibility of connecting these two passages, or how chapter 19: 19 leaves any room for flight.}

I think also anyone reading attentively Revelation 12 will find its structure not very difficult. Certain mystic characteristic personages are first given: the woman ready to bring forth seen in God's view and purpose as to her; the dragon; then the man-child (he who was to rule) being caught up, the woman is obliged to take the place of weakness on earth and flees to a place prepared of God.

40 Then, verse 7 begins the historical part of the chapter from heaven downwards - the war of Michael with the dragon and his victory over him. The dragon is cast from heaven to earth, and, he finding no more any place in heaven, they who belong to it triumph, and are called upon to triumph; but woe is on the inhabiters of the earth. Then we have the dragon's doings upon earth, in order to shew us specially the woman's place, and, historically, what drove her into the wilderness. She having escaped, the dragon goes to make war with the remnant of her seed, who, as I have said, are characterised as her seed (the dragon making his attack upon them because he was wroth with the woman). I confess I do not see a trace, either of the catching up being the final destiny, the man-child being a company, or the two classes being described afterwards as composing the man-child.

The heavenly history from verses 7-12 inclusive being given, the history on earth of the woman and the dragon is resumed, to wit, the woman who brought forth the man-child.

Regarding the reference to the "Thoughts on the Apocalypse," I think it will be found by an attentive reader, that there is an entire discrepancy, on almost every point, between that work and the "Letter on Revelation 12." But I cannot enter into the detail of the comparison here.

Elements of Prophecy, in connection with the Church, the Jews, and the Gentiles.

J. N. Darby.

<11003E> 41

The first grand and capital point is to have the end and design of God clearly and settledly in mind, so that it should be constantly before us as the key and test of all. For "no prophecy of scripture is of any private interpretation . . . but holy men of God spake as they were moved by the Holy Ghost." The divine glory is ever the end of all things; but I speak now of the effect of divine counsels in which God glorifies Himself. Now this is altogether in Christ, known in the various glories in which He is revealed. In the church the office of the Holy Ghost, who moved the holy men of old, is to take the things of Christ and shew them to us. Hence, though Jerusalem, or Israel, or even the church, may be that in connection with which Christ may be glorified, it is only as connected with Him that they acquire this importance. So of the word even of the Old Testament scriptures: they are all to make us wise unto salvation, through faith which is in Christ Jesus. On the other hand, as it is evident that this alone gives, to whatever subject may be mentioned, its true and just importance, so, if Jerusalem is connected with Christ, with His affections and glory, Jerusalem becomes important; and I get in its connection with Christ, so far as I understand His glory, the key to interpret all that is said of it. It has, in the mind of God, its development in connection with the manifestation of His glory.

There may have been in the times of Israel certain manifestations of the governmental dealings of God, important for their faith and subjection to God by the way, which were partial accomplishments of such or such a prophecy. But these, though true, and though research may discover them, are, in a certain sense, comparatively lost now in the sum of the whole scheme of all which closes in Christ. It may be interesting and instructive historically, as regards God's dealings, to observe them in their place, but they become history - important, interesting history - not prophecy, for us.

The first point, then, important to understand is, that neither the church, nor Jerusalem, nor the Gentiles, are in themselves the objects of prophecy, still less Nineveh, or Babylon, or the like, but Christ. But this is what gives us the true scope and intelligence of the real importance and place of each subject; namely, as Christ is to be the centre in which all things in heaven and earth are to be united, various subjects become the sphere of His glory, as connected with Him, and each subject is set in its place in its connection with Him, and by this connection I get the means of understanding what is said about it. Thus, if the church is the Lamb's wife, it is in this character and in this relationship I must apprehend what regards it. If Jerusalem is the city of the great King, it is in this that I shall get the key to the dealings of God with it. If the saints are to live and reign with Christ, and to be kings and priests unto God and His Father, here I shall find the intelligence of what concerns them in this character: not united with the Bridegroom, but associated with the King and Priest. And so of the rest.

42 Not only is this the only way of understanding prophecy as to the objects of it, but, the affections being right, the understanding is clear - the eye is simple and the body full of light. I see with God in the matter, for He regards Christ; and thus prophecy becomes sanctifying, not speculative, because what it teaches becomes a part of Christ's glory for the soul. The importance of this cannot be well overrated. I ought not to have to persuade Christians of the truth of this; I gladly would of its importance. This, however, is the work of God. Objectively, I may cite Ephesians 1: 9-11 as stating this great truth according to the purpose of God.

I may now endeavour to present some of the main subjects or landmarks for the study of prophecy; that is, of the revelation of God's ways for accomplishing His glory in Christ. No present circumstances, note, though they may be historically instructive and also confirmatory of faith, can be the proper accomplishment of prophetic truth; because, though they may be conducive to it, under God's superintending government, and a lesson at the time and afterwards, they are not identified with the manifestation of God's glory in Christ, nor the immediate objects in which that manifestation takes place (for we are supposing things precedently accomplished). This shews that, in accomplishment, all necessarily is found in the actors of the scene at the close, when judgment will fully manifest, not in measure to intelligent faith, but by the public acts of God, what His judgment is; and as this judgment is on ripened evil, the full character of this (whose principles have from the beginning been working, been discerned spiritually, judged partially so as to stay their power for the accomplishment of God's gracious designs) - the full character, I say, of their fruit will then be shewn, and God publicly justified in His judgment before all, as well as bringing in blessing, by setting aside in power the evil, and replacing it by His own reign in good. And this is the vast moral difference of our present state, as well as of true saints in all times, from the world to come. We have the power of God internally, through grace and by the Spirit, to make good the will and glory of God in the midst of evil while subsisting; whereas then, i.e., by the presence of Christ, the evil will be put away by power, and good be at ease.

43 The next simple remark that I have to make is that, though the relationship of heaven with earth may be discovered to us, in so far as heaven and those there are revealed as the established governing power (that is, that there are, in the seat of government placed above, objects of special revelation), yet the proper subject of prophecy is the earth, and God's government of it. Ant it is only so far as the heavenly company are connected with the government of the earth that they become a collateral subject of prophetic revelation.

Further, providence is not the subject of prophecy. By providence I mean the ordering of the course of all things by divine power, in such sort that all results which happen in the world are according to the divine purpose and will. Often inscrutable to us in its reasons and even the means it employs, and leaving the government of God obscure, still it is certain to faith, and that by which it remains true that God is not mocked - what a man sows this will he reap. Faith will recognise the hand of God in many things, and believes it in everything; but to the world all of it is hidden. Certain principles, universal with God in their application, by this means are verified, as "righteousness exalteth a nation." The men of this world see nothing of the bearing of the moral causes on the effect, or, if they do see the causes, the result issuing thence is that they ascribe the effect to them, and God is shut out. His immediate action and government is excluded. Now the subjects of prophecy are the contrary of this. The public products of God, coming in in power, are revealed. They are either the day of the Lord, or the characteristic results which bring it about - a judgment which man has to acknowledge as of God. Now it is evident that the day of the Lord, properly speaking, closes the history of this world; it is the opposite of that secret course of government which is carried on, and from the checks of which the pride of man rises again to pursue his course of evil. When God sets to His hand, the proud helpers do stoop under Him.

44 I do not deny that certain grand and remarkable judicial interventions of God are called, in a subordinate sense, the day of the Lord, in virtue of their practical analogy with that time of which it shall be said "the Lord alone is exalted in that day." But even these are in contrast with the course of providential government, which, in its very idea, does not interrupt but regulate the ordinary course of events. There are prophecies which may, to some, seem to refer to the course of providence, but these confirm, in a remarkable way, the distinction.

Take the ten horns. What is the providential history of these horns, taken as usually applied by commentators? Scourges, which continued some one hundred and fifty years, from first to last, working the overthrow of the Roman Empire, as previously settled, and establishing themselves as conquerors in all its Western territory. We may enquire, if done humbly, with profit, why this scourge was permitted. Whether it was the public civil evil, or the corruption of the church. What moral causes led to it. How it executed the moral judgment of God on the evil. Why the East was spared. How it led the way to a more terrible spiritual tyranny than had yet been seen in the world.

Take the prophetic account. A beast rises out of the sea with ten horns all full grown, after which a little horn comes up, and the beast, horns and all, are the subject of God's judgment, not the executors of it. This is prophecy; that was providence. We have what characterises the object of prophecy and its judgment, and the reason of it. All the providential part, out of which commentators have woven an immense system, is left out - so of the statue. It is all there at once, the application of it to the empires given, the character of four, the closing object of judgment in the feet and toes, and the execution. Of the providential course of events, by which one takes the place of the other, we find nothing.

45 I have taken the cases which would seem to give the greatest room for it, and of which in this respect men have said the most. And with what result? Such that, if taken as a literal accomplishment, a child can see the discrepancy. What analogy between one hundred and fifty years' war to destroy an empire, and ten kingdoms, all in full energy and growth, arising out of it and forming part of it as the symbol of its force?

In the Apocalypse, before the end, we find summary judgments executed with progressive severity in the seals, trumpets, and vials, before the King comes forth to destroy the beast: judgments inflicted of God; but not, in Scripture, providential history. They are all proper immediate judgments, though they be but preparatory, and introductory, inflicted on either the circumstances or the persons of the men of this world - on the wicked. The hand of God is seen. But there is no explanation of causes or providential course. We find their moral state, exceptionally, in that which they refuse to repent of in one case; but, in general, it is not the course of events guided by providence to order all things well, but the earth subject to the judicial vengeance of God. No careful reader can question this. The end of providence is the present ordering of God's government to bring about His designs. The Apocalyptic history consists of judgments inflicted.

Further, we may add, that providence is occupied in the daily discipline of the children of God. Prophecy treats of the judgments of God (removing out of His sight those whom He judges), and of the full blessing of His people. I do not think any prophecy can be alleged speaking of a course of events applied to His people while they are owned. The nearest approach to it is Isaiah 9: 7 to 10: 25; but these are inflicted judgments, and no course of providence.

Having thus spoken of the subjects of prophecy morally, I may turn to the positive subjects it embraces.

Besides the creation, of which He is the Head, in which we may comprise angels, there are three great spheres in which Christ's glory is displayed - the church, the Jews, and the Gentiles. The church, properly speaking, is not the subject of prophecy. As to Old Testament prophecy, the New declares in the most absolute and positive manner that it was a mystery hidden in all ages, and now revealed to the apostles and prophets by the Spirit. The church belongs to heaven, is the body of Christ seated there, and while He is so seated. Prophecy relates to earth. The church is viewed, it is true, when it takes part in the government of the earth for that reason; and the marriage of the Lamb and the description of the heavenly Jerusalem give the epoch from which dates the character of this relationship with earth.

46 In the New, the relationship of the church with Christ caused the Holy Ghost to remain in it, and communicate the needed light on its position while waiting for the Lord. There was no presence of God attached to formal institutions subsisting, to consistency with which a series of prophets was to recall a people (necessarily, while they subsisted, the people of God). In one respect, however, though the church was not the proper subject of prophecy, while it subsisted as owned of God, certain things connected with it are predicted; that is, its decay and corruption, as a present moral warring; but this passes into mere apostate wickedness, as a distinct object of judgment.

Hence when, as I doubt not, and as a vast number of Christians believe, the Lord would give a picture of the church's history as an external body in the world, in a state for the most part in which He could not at all own it as His heavenly body, He selects, with divine wisdom, seven churches which afforded the moral character of the states into which it would successively fall, and presses His judgments morally on them. But it is not made a positive subject of prophecy. Whatever may be our judgment of the subsequent part of the Apocalypse, which treats of events subsequent to the period of the seven churches, it certainly consists of judgments on the world, not of any prophecy of the church, save as stated at the close. There is the simple fact, that the beast overcomes certain saints, and that he puts to death two witnesses. No general prophecy of the church itself is found in the course of the Apocalypse. It was right to give these facts.

The reason is evident to one who knows what the church is. It is not of the world. It, as such, sits in heavenly places in Christ, where prophecy reaches not. It never will be established on earth, as the Jews. It is not its calling. The government of God will never settle it there in peace. His blessing for it will be to take it away from earth, to be with the Lord in the air. A partial application of the Apocalypse to what has the name of the church, but is the power of evil in the world, I do not deny; but this does not make the church a subject of prophecy. Accordingly, we find, as we have said, the church in heaven at the end in connection with the earth, when all is united in Christ; but no account of any dealings of God to establish it, or a progress towards a result of any kind. She is to reign with Christ, and suffer with Him.

47 The remaining spheres of the display of the glory of the blessed Lord are the Jews and Gentiles, subjects in different degrees of His earthly government, as the church was the full exhibition of His sovereign grace in redemption, which places her in heavenly places in Christ, that in the ages to come God might shew the exceeding riches of His grace in His kindness to us in Christ Jesus. This distinction is full of interest. Man is not governed in introducing him into the church. He is taken as a rebellious lost sinner, a hater of God, a child of wrath, be he Jew or Gentile, and set in the same place as Christ. This is not government, it is grace. The Jews are the centre of God's immediate government, morally displayed according to His revealed will. The Gentiles are brought to recognise His power and sovereignty displayed in His dealings with them. I speak of the thing, properly speaking, in its revealed character; for every sinner in all ages, is saved as such, individually, by grace, and every Christian is under the immediate government of the Father as of the heavenly family; but even so the object of government is different. With the Christian, it is to prepare him for heaven; with the Jews, on the contrary, it is to display God's righteousness on the earth: I speak of them as a body or people. Christ and the church suffer for righteousness, and reign. The Jews, as a people, suffer for sin, and the result of their history will be, "Verily, there is a reward for the righteous; verily, there is a God that judgeth the earth."

Further, prophecy does not apply to a state where God's people, responsible under the government of God, walk well, so that He can bless them as walking under His own eye in testimony of His favour. This special intervention, for such prophecy is, applied to the case of their failure. Hence, when Shiloh was overthrown and the ark taken, Samuel was raised up, of whom the Lord therefore says, "Beginning at Samuel and all the prophets." This character of prophecy is completely . evident in reading the prophets, who addressed their prophecies to the people in general. Indeed, its principle is evident. But, if they shewed the people their transgressions, they pointed out constantly the Messiah, the great Deliverer. Thus it is in Hannah's song (1 Sam. 2: 9, 10), where the government of the world by Jehovah in sovereignty* and the exaltation of Messiah are fully brought out. So, historically, Samuel was raised up on the failure and ruin of Israel, and introduced David Prophecy judges the people in their responsibility, and announces the sovereign purpose of God.

{*It will be well for the reader to consult this passage, which, as the introduction of the new order of Israel, gives the character of prophecy in a very remarkable manner.}

48 But this leads me to note two characters of prophecy, arising, as regards the Jews, from two different positions in which we find them in Scripture: first, a people more or less fully owned of God (God acting amongst them on known principles of government); secondly, rejected for a time (the sovereign power in the earth being confided to Gentiles). This last period forms the times of the Gentiles.

For the moment, I confine myself to the Jews. God, while He could in any sort own His people, addressed Himself directly to them. Until Nebuchadnezzar's time, God's throne and presence was in the midst of Israel. From that period, the sovereign power in the earth ceased to be immediately exercised by God and was confided to man, among those who were not His people, in the person of Nebuchadnezzar. This was a change of immense importance, both in respect of the government of the world, and God's judgment of His people. Both lead the way to the great objects of prophecy developed at the close - the restoration, through tribulation, of a rebellious people, and the judgment of an unfaithful and apostate Gentile head of power. However the previous relationship of Israel and the nations is not left out; but we must introduce another all-important point for the development of this.

Israel, we have seen, as between it and Jehovah, had been unfaithful, and Ichabod written on it; the ark of God, His glory and strength in Israel, delivered into the enemy's hand; enemies left in the land by their unfaithfulness. But God comes in, in sovereign grace, and raises up David, figure of Christ, who descended from him according to the flesh, king of Israel in grace and deliverance. Evil arising in his descendants, the major part of Israel revolt from the king of his family: two tribes remain, and to a residue of them brought back from Babylon, Christ is presented and rejected. Hence two things gave occasion to Israel's judgment - idolatry and rebellion against Jehovah, and the rejection of Christ.

49 Having brought out this second ground of judgment, I leave it for the moment, in order to consider the former ground, rebellion against Jehovah. Israel ought to have been the witness of the blessedness of being in such a relationship with the Lord. "Happy are the people who are in such a case; yea, blessed are the people who have the Lord for their God." Israel, on the contrary, learnt the ways of the heathen; yea, became more corrupt than they, and the Lord allowed the surrounding nations to attack and distress them. This had its full development in the ten tribes; the house of David, raised up in grace, being for a time a stay to Judah. Though all the surrounding nations had their share in these attacks, the principal in result was Asshur. Accordingly, in the end, this power prevails entirely against Israel and overruns Judah, the Lord only at the close defending Jerusalem, where the son of David was a stay in righteousness. Still, if Israel had deserved all this chastisement, these rods of chastening had in their animosity despised the Lord, His people, and His throne. Asshur especially had exalted himself against Him that hewed therewith. Hence they become the objects of destroying judgment themselves.

All these elements are found at the close, though they have a partial historical fulfilment, Nebuchadnezzar executing the judgment at that time. The nations will overrun the country. The Assyrian, in particular, will be the scourge of God as an overflowing flood, and the double event will take place; first Judah and Jerusalem then (by an attack before the end* - proof of its application at the close) the whole people will be overwhelmed; but afterwards, when the true Son of David shall be there, and the land will be actually Immanuel's land, Jerusalem will be preserved and all these nations judged. Jerusalem shall tread them down as sheaves upon the threshing floor. These vast circumstances, under God's teaching, open out a vast mass of prophecies, of which Isaiah gives the most complete and orderly course, other prophets taking up divers parts of it.

{*There will be two attacks. Jerusalem will be trodden down by the first; at the second, Christ will be there, and the judgment takes place. Isaiah and Zechariah are clear as to this.}

50 But the family of David itself, as placed responsibly on the throne of the Lord at Jerusalem, was, we know, unfaithful, and the sin of Manasseh made their government insupportable to Jehovah. Judah was removed out of His sight, as Israel had been. But, then, what remained of the sphere of the direct government of God on a given law? Nothing. His glory left Jerusalem and the earth, for it had filled the temple of Jerusalem. (See Ezekiel 1-10.) This judgment then was of a far weightier character and import. It removed the government of God from upon the earth, and confided power to the head of the Gentiles. Israel was laid aside for a time. But Judah, providentially restored in a partial way, have Messiah presented to them, but, as we have seen, reject Him, declaring that they have no king but Caesar. This placed Judah under the Gentile power, not only as a chastening for their rebellion against Jehovah in the person of their King and of David's race, but on the ground of their own rejection of the promised Messiah and taking the Gentile for their head. This also consequently has its accomplishment in judgment in the latter days. The special Gentile part of it is scarcely alluded to in the prophets, who address Israel as more or less owned. It is the subject of Daniel, and we may add of the Apocalypse, for a reason we will add just now. Judah is seen in prophecy in the latter days under the oppression of the head of Gentile power, deceived by a false Christ, and oppressed. But God regards Israel still as His, having caused it to pass through the deepest tribulation. Those who, through grace, cleave to the Lord, call upon His name, and receive the word of the Spirit of Christ, instead of joining idolatry with the Gentiles and their chief, will be delivered, and the apostate Gentile power and the false prophet judged.

Another element introduces itself here. On the rejection of the Jews, as we know, Christianity came in. But alas! man was as unfaithful here as in Judaism. Early in the apostles' time, the mystery of iniquity began to work, resulting in an apostasy, and the ten kings of the Gentile world make war with the Lamb. In a word, a public apostasy in the sphere of Christian profession and the revelation of the man of sin, the open war of the beast and kings associated with him against the Lord, came in as an element of the latter-day events, completing the character and description of the Gentile power, which had taken the place of God's throne at Jerusalem, and to whom He had confided authority in the world. This, with its antecedents, is that which the Apocalypse furnishes of the prophetic volume.

51 The result of the destruction of this power, as well as of that of the Assyrian and other nations, is the establishment of Israel in blessing under Christ upon the earth, the throne of the Lord being thus re-established in surety at Jerusalem. The destruction of the Gentile power does not reach this latter period entirely. Hence Daniel, who treats of the period of Gentile power, never speaks of the millennium. He is made just to reach the deliverance, and stops there. The effect of the destruction of the Gentile power is to reunite the Lord, Jerusalem and Israel, and then comes the judgment of the Assyrian and the various enemies who have risen up against the Lord and His people. This brings in the full reign of peace.* Their connection with Israel has led in many respects to the anticipation of what regards the Gentiles. However, it will be well to speak of them also.

{*As regards Israel, the moral effect is this. In order to save themselves from the overflowing scourge, Judah, who had rejected Christ, will associate themselves with Antichrist and the apostate Gentiles, and even join in idolatry; but the scourge will for all that pass through. A residue, despised, suffering, and rejected, will recoil from this, own Jehovah, and gradually grow up into more light, but in the midst of such distress as never was. When all hope is shut out and the enemy is coming up again in pride, the Lord will appear and save them, and take them up against all their enemies.

As regards the ten tribes, at least the great body of them, this will not be their history. Having determined to be like the Gentiles, God has not suffered it; they are not under Antichrist and not cut off in the land, but brought, like Israel coming out of Egypt, under God s rod, and the rebels cut off, so as not to enter. Israel and Judah will then be under one Head, Christ, who will gather from all sides any left in divers lands.}

We have a double character of the Gentiles in Scripture, as will have been already seen: their opposition to the people of God when they had this character, at least externally; and their pride, and rebellion, and oppression of those who had borne the name of His people, when power was given to them of God. The difference of these two states was great. Until the time of Nebuchadnezzar, various kingdoms and nations were owned as such in the providential government of God, though left entirely, morally, to themselves, their existence being the fruit of His own judgment in Babel.

52 Israel was the centre of this general system, being owned as His people (known alone of all the families of the earth), the Lord having, in separating the sons of Adam and dividing to the nations their inheritance, set the bounds of the people according to the number of the children of Israel. But Israel having failed in this position, and the nations, and especially Assyria, having been guilty of wrong, God judges them all, for "it contemneth the rod of his son" (Ezek. 21: 10), and how should the rest subsist? The whole governmental order is set aside, and with Israel the independence of all the nations is lost; and wheresoever the children of men dwell, the dominion of Adam is placed in the hands of the head of the Gentiles. Of all these nations, which existed previous to Nebuchadnezzar (besides which Isaiah 18 refers to some unnamed people outside their limits, and Ezekiel introduces the northern Gog in his inroad in the latter days), the history and judgment in the latter day is given in the prophets; and they are found in one way or another hostile to Israel, and gathered against Jerusalem in the latter day. In general, we find Zechariah 12 and 14, Isaiah 30, Micah 4, and other passages, reveal the gathering of the nations against Jerusalem. But these passages reveal also that it is taken once, and a second time is not, because the Lord is there and defends it. The nations themselves are judged. In this the haughty pride of the nations is broken, as that of Israel (who, save the residue, have sought help far from God, and have been broken and oppressed) is brought down by their own trials. And, however the nations may have exalted themselves, they are found to bow to the sovereignty and power of God, and own that He is in the midst of Israel whom they have despised. Those spared of them will own Jehovah in Zion when He has appeared - Zion established in peace by the presence of Jehovah.

Such is the history of the nations, as such, but the statue (or the beasts) is besides all this a distinct history, as we have seen, and also a distinct prophetic subject. Man used the power confided to him of God to exalt himself against Him, to oppress His people and trample down His sanctuary. Nor was this all: the last beast in particular imbrued his hands (vainly washed before men) in the guiltless blood of the Son of God, and thus associated himself with the apostate part of the Jewish people.

Alas! this was not all. The mystery of iniquity working in the midst of the church brought on apostasy there, and evil men, crept in, brought out the peculiar character of those to be judged by Christ at His coming in the last day. This apostasy gave occasion to the rise of the man of sin, the full expression of the wickedness of the human heart under the full power of Satan. Owning no God, setting up to be God, deceiving as a false Christ by signs and wonders; such is the religious end of man left to himself; all this associated with and maintaining the public power of Satan on the earth. Such is the last character of the power of the Gentiles where Christianity had been introduced. It will have at once an atheistical and an apostate Gentile form, growing out of and accompanied by apostate Christian forms. The last rebellious and self-exalting actings of power at Jerusalem will bring down ruin on the chief and his supporters by the manifestation of the Lord Jesus. Thereon will follow what we have already spoken of - the taking up of royal power in Israel by the Lord Christ, and the destruction of all the enemies who will have gathered together against Him.

53 Here it is we find the church in prophecy. The marriage of the Lamb having taken place with the church already gone up on high, the saints come forth with the Lord on the white horse to the triumphant destruction of the beast and the false prophet. And then the church is seen in her relationship with the earth in blessing, as the heavenly Jerusalem: striking contrast with the corrupt and corrupting intercourse of Babylon with the kings of the earth, which ends in the nations and the beast hating and destroying her.

In this scene of woe, which precedes the destruction of the beast, we find in the prophets a remnant of Jews, who, in the depth of their distress, look, and learn more and more to look, to Jehovah, being animated by the prophetic Spirit of Christ and taught by it. To this the whole body of Psalms apply, giving us, besides Christ's sympathy with them, the various expression of it. Isaiah 65 and 66 dwell upon this remnant. One other circumstance must be noted here, of which prophecy speaks. Before the execution of judgment, there will be within the circle of special evil, and without it, a testimony of God. These must not be confounded. In the earlier half of the last week of Daniel, there will be a testimony rendered to the God of the earth. The beast, rising up in his last form, will put an end to this, adding this to his other wickedness, in order to please men and pursue his career of evil unchecked. During the last half week there is none, save the refusal to adore the beast. At the same time, there will be a testimony of the coming kingdom sent abroad among the nations, that all who have ears to hear may, through grace, escape the coming judgment. This gives occasion to the judgment of Matthew 25. For this the reader may consult Matthew 24: 14; Revelation 14; Psalm 96.

54 The result will be the full establishment of what was shadowed, or rather connected with the responsibility of man, in the previous condition - namely, the full blessing of that people and the throne of the Lord at Jerusalem; but there is added what was shadowed out in the Gentile power - the full dominion of the Son of man over the world. It remains to add, that Old and New Testament prophecy alike declares that Satan will be bound, driven from on high (whence he has corrupted even the good that God has placed in the hands of men), and from earth soon after. He is shut up in the bottomless pit, and the blessing of the world is uninterrupted till he be loosed again. Even then it does not appear that the saints will suffer. They will be assembled together apart from those seduced. The judgment of the dead follows, and the new heavens and the new earth, the mediatorial kingdom being closed and delivered up, and the family of the last Adam enjoying the full everlasting blessing acquired for them by their Head.

Brief Analysis of the Book of Daniel

"Christian Witness," Vol. 2, Plymouth, 1835.

J. N. Darby.

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I send you some analyses of books of prophecy, which I may be enabled at some future period, with the divine permission and blessing, to fill up with some further details. I feel this to be a more satisfactory method than framing any system which the study of Scripture makes me feel I possess. What does appear plain and distinct to me, I trust may be occasion of study and of information to other minds.

I would begin with Daniel. The book is clearly divided into two distinct parts. The former comprises visions and dreams of unrenewed heathens, or circumstances connected with their conduct. This ends at chapter 6. The latter consists of communications to the faithful prophet of the events in their moral character connected with the people of God; many of them in point of time, antecedent to what is related in the former part, but separated into a distinct portion or book of themselves, as having a specific character. Thus the visions of chapter 7 and 8 clearly precede in point of time the circumstances in chapter 6, or we might, I think, add even chapter 5. But they are revelations to Daniel instructing him in the bearing of the subjects of previous visions on the state of the saints. The former portion shews the history of the world in its outward character, its manifested forms, and the question thereon raised between their powers and God. The latter (as might naturally be expected in revelations to a prophet standing as the representative of the people of God) reveals the position and character of the agents in relation to the saints, their full moral character, and all that internal history in which those saints were most especially concerned. The latter part is from chapter 7 to the end.

I shall give the briefest outline of this structure now. We have then Daniel's visions only from chapter 7 inclusive; the former are facts, or the king's visions. But in the former we shall find distinct portions. Chapter 1 merely gives us the character of Daniel as separated from the pollution in which he was mixed up by the judgment of God on the nation; and the privileges of him and the three other children; and Daniel's continuance to the year of deliverance to his people. We have then, in chapters 2, 3 and 4, Nebuchadnezzar's history. In chapter 5, the destruction of the remainder of his empire, for the profane usage of what belonged to God. And then, in chapter 6 another scene - the kingdom of Darius.

56 In chapter 2, the first prophetic one, properly speaking, we have the divine wisdom setting forth distinctly the man of the earth, in all his varied characters; beginning with, and represented by, the head of gold - Nebuchadnezzar; that which attracted the attention and comprised the power of the visible world beneath. The destruction of this by the agency of power in its last form; and the substitution of that power which filled, not merely awed and overlooked as it were, the whole earth. Daniel's God owned therein in the acknowledgment of Him; as it is written, "that seek thy face, O Jacob": and Daniel's exaltation over the known world - he stood there as the Jew.

We have in chapter 3 the general character attached to this period in the person of the golden head of the whole. It was connected with religion - that was not left out. It was not merely secular power: and while the man was the power in the world in the previous dream, here is that which it did openly: the exercise of its power, or Satan's power by it would not be complete. It was not infidelity, in the common sense of the word, or atheism, but a compulsory religion; in which the power and will of this man of the earth was shewn, to which the honours of the state were compelled to bow; an image all of gold set up - a most beautiful and gorgeous display, and calculated to attract by its own excellency, and illustrate the honour of him who had set it up. It was, however, an image in the province of Babel - a furnace to the faithful: not however, I remark, to Daniel, who I believe to have represented the Jew distinctively, but those whose help was found in one like to the Son of God being with them in the furnace, while they were thus in it, making them free.

Chapter 4 states the external glory of a tree, the symbol of exaltation in the earth, which God had made to flourish; and this change takes place. Instead of subduedness and intelligence (to, wit, of God), there is given to this exalted representation of power a beast's heart - ravening and ignorance of God, till they should learn that the Most High ruleth. That a man's heart signifies this quietness and subjection, is shewn chapter 7: 4. The result is, that those that walk in pride He is able to abase. Compare Ezekiel 17: 24.

57 In chapter 5 it seems to me (sorrow is it to think) that profaneness against God in a degraded state, will be the mark of final judgment on this apostate state of things.

We have then in chapter 6 another state of things entirely - an utter open casting off of God; bringing Daniel, the prophetic representative of the Jew, into the den of lions. That which had taken the place of the previous state of things, seized on Babylon, but was not it, in its power or its source; openly throwing off God in folly, and thereupon the Jew made a prey, but delivered, and the everlasting kingdom acknowledged, and the princes taken in the net which themselves had laid. I do not excuse the Jews from the former similar case; but this seems exclusively and definitely to belong to them. The character of the apostasy is different. Darius sets up himself as God, or at least as alone to be prayed to, not setting up in his glory an image to be worshipped. Both perhaps may characterise, in some form, the apostasy of the latter day. This seems in all its character confined to it, and to make way for the everlasting kingdom. The King of heaven, the Most High, is the acknowledgment of the former; the everlasting kingdom of the living God, of the latter.

All these things are consequent upon "Lo-ammi" being written upon the Jews, and the manifest throne of God amongst the Jews, having ceased and been cast down. Then, I take it, the beast's heart properly had its rise. Man could be given up to folly, and Babylon become the seat of exalted madness and folly of heart: he might exercise it uncontrolled, save by the watchful eye of God ruling from the heavens; for Jerusalem was cast down - the throne of God had departed from the earth - His earthly care was now hopeless. (See Ezek. 10: 19, and the reasons in the previous chapters; chap. 11 and the statements following to the end of chap. 12) Daniel 4: 30 shews what took its place; and then properly came in the beast's heart for the seven times.

We have now arrived at the second portion of the book, wherein their general characters and characteristics of apostasy are brought into far greater detail in connection with the saints; and the book assumes the form of regular though symbolical prophecy, being direct communications to the prophet himself. We had before the beast's heart - we have here the beasts described.

58 But in this portion also there are distinct and definite parts: chapters 7, 8, 9 and 10 to the end, are all distinct visions - four distinct visions, as may be seen by their dates. However, we shall see there is further order amongst them. Chapters 7 and 8 describe the conduct and circumstances of the four beasts, with interpretation and prophecy added. Chapter 9 is the specific consideration of the desolation of Jerusalem, with its appointed time.

Chapter 10 to the end, what shall befall Daniel's people in the latter days, preparatory to this; as God had not taken His eye off them, and yet they were "Lo-ammi." The circumstances through which they should be passed until connected with the prince that should come, as given in chapter 9 at the close, are detailed most accurately and minutely in the former part of chapter 11 - the real history, God's history, of what is given apocryphally in the uncertain books of the Maccabees.

Thus chapter 9 also, it appears to me, more particularly connects itself with chapter 7; and chapter 11 with chapter 8 - the close of it, however, connecting both in "the king," and the king of the north, and the king of the south (the last being the conclusion of the whole matter). Thus chapter 9, like the judgment on Belshazzar, comes in, dividing the general history of the beasts, and the specific detail of the last climax of deliberate open apostasy. The king shall do according to his will, not regarding any god.

Let us turn back to chapters 7 and 8; and here I must remark as to what is called interpretation in the prophecy, that it is by no means merely explanation, but a use and application of some previously declared general symbol to specific results; often involving therefore material additional revelations, or omission of circumstances, not affecting those particular results. This we shall see plainly in those two chapters. I turn to their analysis. Chapter 7 contains three distinct visions, and then interpretations. The first vision is from verse 2 to verse 6 - four beasts, but the description only of three (the last being reserved for a distinct vision). The second vision is from verse 7 to the end of verse 12. The third is contained in verses 13, 14.

The first vision sees the first beast reduced from violence to subserviency, and is so disposed of - it ceased to be a beast. The other two are merely described. The second describes the fourth beast, its little horn, and the judgment of the Ancient of days upon the life and body of the beasts because of it; but only considered as between it and the judgment. The  third is the subsequent and consequent giving of the kingdom to the Son of man brought before Him, with its character and extent. Verses 15, 16 contain the request for interpretation. Verse 17 is the interpretation of the first vision - kings arising out of the earth, with (v. 18) an additional revelation, that the saints of high places take the kingdom. Verse 19 is the request of the truth about the second vision, with some additional character in verse 20 of the little horn; and an additional vision in verses 21 and 22; for it is to be remarked that, in the visions, the outward position of the beasts in the world with the saints, or their internal history, is not at all introduced.

59 From verse 23 to the end of verse 26 is the interpretation, with many additional particulars. Verse 27 gives the result of the third vision on the earth; but, being identified and involved in its causes with what precedes, it is given continuously. The interpretation, in a word, is the bringing in of the heavenlies into the subject, though only as known in effect upon earth; but attaching that name which implied the possession of heaven and earth - the Most High. It has been already observed, I believe, in some previous paper, that this word, when connected with "saints," is, as in margin, "high places," or "things"; the same, I doubt not, with the heavenly places of Paul. I would also refer the Christian reader to Psalm 2: 4: to me it opens a distinct field in Revelation 13: 6. This is all connected with the fourth beast, which, as well as the first, was thus far previously passed over.

In chapter 8 there is quite a distinct vision. We have two active powers, with characters sufficient to identify them with the beasts, but given in distinct and peculiar forms - their own actings to the exclusion of the other two. We are told that they are, the kings of Media and Persia, and of Grecia. The vision continues to the end of verse 12. In verses 13 and 14 there is testimony as to the continuance of a given point of it.

Verse 15. The prophet seeks the meaning of the vision. The vision is to be at the time of the end (the former part being merely designative of character, for it includes the first king); and the interpreter is only occupied in shewing as his object, what shall be in the last end of the indignation. This connects itself, in my mind, with Isaiah 10: 25. It appears to me, that the accomplishment of the indignation is a distinct thing; as the fulfilling or accomplishment of a storm, and the end of a storm, would be different. Having then identified the parties in verses 20-22, verses 23-25 give the account of the person who is to appear when the transgressors are come to the full; the people are to suffer under or be destroyed by him, and he is to stand up against the Prince of princes, but be broken without hand. In verse 26 the vision of verses 13 and 14, which was told, is declared to be true; wherefore it was to be shut up, for it was manifestly for many days.

60 It is remarkable, that in the vision there is no mention of the putting an end to the practices of the little horn. In the interpretation, no mention whatever in his misdoings of anything to befall the daily, or the place of the prince of the host's sanctuary, but he is to stand up against the Prince of princes. I do not mean to say that nothing has struck my mind in connection with these circumstances, but I prefer leaving them at present to the consideration of my brethren taught of the Lord. I would just add that in verse 11 "from him" appears clearly the right translation; and I confess I should read in verse 12 "a settled time of affliction was appointed to the daily." This I leave to better critics to enquire into.

On chapter 9 I have little to add, as a continuous prophecy, including petition and answer. Only I would refer to verse 7, that it involves all Israel as well as Judah and Jerusalem; so in verse 11, "Thy city and thy people," and the matter of supplication. I would only remark, how intercession in the time of intercession holds the expression, "Thy people" (as with Moses in the mount), in spite of Lo-ammi written upon them, or a broken covenant; but the reference is at once in Moses to God's covenant, not the people's: so here the confession is complete.

The answer includes, after the decree to rebuild, Messiah, the people of the prince that should come (i.e., the Romans), and I believe Antichrist* as that prince therefore, and consequent desolations - a desolator, till the consummation, and that decreed shall be poured upon the desolate. This is the portion of Jerusalem. Where defined it is connected more particularly with the fourth beast, but merely under the character "of the people," etc.

{*[The author would now probably say the beast. - Ed.]

See "Enquiry as to the Antichrist of Prophecy," in Prophetic Vol. 2.}

61 In chapter 10 we have a much fuller account of all the doings of the ram and the he-goat, founded upon the statement that the full exercise of the angelic providential power of God was continuing for the Jews, for the purposes of God, however as a nation they might be tossed to and fro in the times of the Gentiles: the power of evil in Persia was contending against, and though the prince of Grecia should come, all his doings were measured and understood in the counsels of God; the difficulty was felt, but measured. Michael their prince stood with the angelic messenger in these things, and he was now sent to let him know what would befall his people in the latter day. The history is complete, but abrupt, whilst Jerusalem stands restored; all the actings of the kings of the north and the south are detailed particularly, but the whole scene changed by the introduction of the ships of Chittim. It was not as the former, or as the latter. Sword, flame, captivity, and spoil, many days await the people, though those that understood instructed. The sanctuary of strength was polluted; so they continued to the time of the end. Then one well known in Jewish history (i.e., prophecy), "the king," is seen in his wilful career, one whose character is infidelity, disregard to what is loyal to God, and the honouring a false god - who that is we may well know. The previous powers of north and south shall push at and come against him: still he* shall pursue his career, till tidings from the north and east arrest him; he shall come to Jerusalem, set up in blasphemous array on the mountain of God's holiness, and come to his end with none to help him. Here it appears to me both the parties we have spoken of before are brought before us; the prince that should come and the king of the north, and the king of the south, of the which, save the king, nothing is told us here.

{*[The author holds this to be, not "the king," but the king of the north. - ED.]}

But there shall be a time of trouble such as never was since there was a nation, and then every one written in the book shall be delivered; it is then Michal (leaving it previously to the service of angelic messengers, merely standing with them in these things in ministrations, counteracting and controlling the power of evil) himself stands up, in connection with the people immediately, for the people; and deliverance comes. Many scattered ones are brought in, and all receive their just place. I speak entirely of Jews, to which this prophecy refers. It is sealed to the time of the end; and again we have, not a vision, but a distinct separate account of periods connected with, first, the finishing these things when the scattering of the holy people was finished; and then, after further petition and sealing these things, the period from the setting up of the abomination, and till the blessing is told; with this word added, that the faithful prophet should in the end of the days stand in his lot, making known to us (i.e., revealing) the resurrection of the expectant Jewish saints; and though he told not then the precise times revealedly, he did tell that he should be then in his lot at their conclusion.

I remain, sir, yours, etc.

J.N.D.

Short but serious Examination of the Fundamental Principles issued by Mr. Gaussen in his book entitled "Daniel the Prophet."

Paris, Geneva, and Montpellier, 1850.

J. N. Darby.

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The form of this pamphlet sufficiently indicates that I have no intention of replying in a detailed manner to Mr. Gaussen's book, nor of discussing the points on which there are differences with him. I do intend to shew that the bases of his system have no solidity, no foundation whatever. I believe there has been up to a certain point an accomplishment of the prophecies in question in the ages which have just expired. Circumstances morally analogous may be found in them, or at least systems and an activity animated by the principle which will have its entire development only in the last days. The word authorises me to judge thus when it says that there were already many Antichrist in the time of John.

I believe also that the irruption of the barbarians furnished the elements of that which by and by is to be the accomplishment of certain prophecies as to the Roman Empire; so that I have no desire to combat ideas a long time since spread abroad, and now reproduced, discussed, and embellished by Mr. Gaussen. But since the system of [Bp.] Newton and his successors, there have been different views published on several important points. If these views are not false, the reproduction by Mr. Gaussen of the old doctrine of Newton and others is but a step backward, a retrograde course calculated to turn aside souls from light that God has given.

However, though I do not accept the old system, I should not have been drawn in to contest its solidity by the mere fact that people have sought to support it with new arguments; I should have preferred to unfold the truth directly. Here are the passages which induced me to shew in few words the nullity of the reasonings which Mr. Gaussen has laid down as the foundation of the capital points of his system.

"Now it was very natural, as you will understand, dear children, that at the reading of such a lecture, the Christians of Thessalonica should imagine that the return of Jesus in the clouds was very near, that our gathering together unto Him (as St. Paul expresses it) might happen during their life."

64 With respect to this expression the most complete confusion is found in the ideas of Mr. Gaussen between the presenting of the Son of man to the Ancient of days, and the coming of Jesus from heaven to earth. The passage of Daniel 7 is applied by Mr. Gaussen, sometimes to the one, sometimes to the other, of these two things. (See vol. 3, pages 24, 26, 29-31, 157, 162, 165.) The confusion of the coming of Jesus in the clouds with the rapture of the church is also found in the book; so that these three things, the presenting of the Son of man to the Ancient of days, the rapture of the church to meet Jesus in the air, and the appearing of Jesus with all the saints to judge the world, are confounded together by Mr. Gaussen The practical effect of the confusion of these last two events is shewn in page 86, and also in 172 and 173. Here is a part of this last passage. "Yes, if the coming of Jesus filled with so much emotion a soul so pure, a man of so many prayers, a prophet so holy, to whom the angel said, 'O Daniel, a man greatly beloved' - if the great Daniel saw this day with so much concern, twenty centuries before the event, what must it be for those who shall be there personally, who shall hear the trumpet, and see its brightness?"

Is this the Christian's hope? Nothing more opposite. I pray the reader to pay heed: it is of all importance for the system we are examining. What a difference between this language and that of the Saviour: "I will come again and receive you unto myself, that where I am there ye may be also." We shall "go to meet the Lord in the air: and so shall we ever be with the Lord." "Unto them that look for him shall he appear the second time without sin unto salvation." "When Christ, who is our life, shall appear, then also shall ye appear with him in glory." "We know that when he shall appear we shall be like him, for we shall see him as he is." "The Spirit and the bride say, Come." "Even so, come, Lord Jesus." "Our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body." "When he shall come to be glorified in his saints, and to be admired in all them that believe . . . in that day." But, however sad the pages of Mr. Gaussen may be, I bless God that they lay bare for him who loves the Lord the system he is supporting.

65 'Hence it is that the apostle, learning that in fact such was their mistake, hastens to write a second epistle to them, in which he tells us the first words this dear child has just read to us': "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand." 'Here again, dear children, a word of explanation. The day of Christ is always very near for each believer, since we are all at once transported thither at the hour of our death, time thenceforth being nothing for us, and a thousand years less than a day. But for the church it is not so. For the church this day of Christ is at a distance; and even in this sense the day was certainly many ages off from Paul and his contemporaries. You will understand then that this false notion of the Thessalonian Christians (who believed the church to be only a few days from the return of their Master) could easily, as St. Paul told them, shake their minds and sadly trouble their faith.'

Pay attention to this expression ["transported thither at the hour of death"], which neutralises wholly the force of the phrase, "The day of Christ." It is also found again in page 173. Assuredly, at the hour of death, the soul is not transported to the judgment of the habitable world, which is the scriptural sense of the words "day of Christ" (or "of the Lord"). I know not whether this goes along with the sad opinion of some Christians that the soul sleeps at death. Because it is said in speaking of the death of a man living in this world that he fell sleep, they have concluded that the soul sleeps in the other world. But these two things have no connection whatever. The language of the Lord as to Lazarus, "Our friend Lazarus sleepeth," proves that it is only a question of his bodily death - an expression of which He made use to explain it to His disciples. Were this idea true, the Christian would not be transported to the day of Christ. You have only to take a concordance and search the phrase, "day of the Lord," and you will soon see that it is God's judgment on the inhabitants of the earth, whether partial or find. Now for the execution of this judgment Christ must appear. But, when He "shall appear, we also shall appear with him in glory." "Those who are with him are called, chosen, and faithful." "The armies which were in heaven followed him." Thus, we shall be in the full enjoyment of glory before the day of Christ. All is confusion in the teaching of this book on this point.

66 Besides, Mr. Gaussen tells us that the reading of the first inspired letter of the apostle made the Thessalonians fall into an error. I will not characterise this reasoning: but there is no room at all for such a supposition. The apostle attributes this error (which besides was quite another thing from what Mr. Gaussen says) to deceivers and to a pretended letter. Mr. Gaussen has here abandoned the version of Lausanne, which renders the sense correctly ("the day of Christ was there"), to adopt the word "at hand." Now the Greek word (enestecke) is always, without exception, employed in the New Testament for a thing present, and even in contrast with things to come. The translation which says "is there" (present) is good; that which says "is at hand" is false.

The deceivers troubled the Thessalonians by affirming that the day of the Lord was come - probably (see 2 Thess. 1) taking advantage of the violent persecutions which had fallen on the church in Thessalonica, and certainly pretending that they had inspiration, the word, and even a letter of the apostle's to confirm what they alleged. The apostle gives two reasons wherefore that terrible day could not be there. The first is our gathering together to Christ. The rapture of the church had not yet taken place. We shall be in heaven before that day arrives - a truth taught in the clearest way in the word to which we shall recur. The second is, that the object of the judgment was not yet there, and consequently the judgment could not possibly take place.

Here are proofs in support of what I have said. First, it is certain that the sense is not that the day is at hand, but that it is arrived. Here are all the passages of the New Testament where the word in question is employed: Romans 8: 39, where it is translated "things present"; 1 Corinthians 3: 22, "things present"; 1 Corinthians 7: 26, "present necessity"; Galatians 1: 4, "this present evil age"; Hebrews 9: 9, "time then present"; and 2 Timothy 3: 1, "shall come" (i.e., shall be present or there). These passages prove, so as to leave no doubt whatever, that the sense of the word is "present" in contrast with "things to come." Besides, the Greek for "at hand" is another word. Mr. Gaussen in other places approves of the version of Lausanne: why has he abandoned it here?

67 Moreover, in 2 Thessalonians 2: 1 the true force of the word is certainly "we beseech you by" and not "as concerning." The English version, that of Luther, that of Geneva in 1605, Desmaret's Bible, and the Vulgate, have rendered it thus. It is true that huper in certain cases signifies "as concerning"; that is, it has almost the sense of peri. But it is unquestionable that, when it is employed with words of prayer and request, its regular meaning in Greek is "by," "for the sake of." No person who is at all familiar with the Greek tongue, or who is willing to take the trouble of using a good dictionary, would deny it. Here then is the passage in its true force: "Now we beg you, brethren, by the coming of our Lord Jesus Christ and our gathering together to him, that ye be not soon shaken in mind, nor be troubled, neither by spirit, nor by word, nor by letter as [if it were] by us, as that the day of the Lord is present. Let not any one deceive you in any manner, because [it will not be] unless the apostasy have first come and the man of sin have been revealed," etc. That is, the apostle gives two reasons why they should not believe that the day of the Lord was come: first, the rapture of the saints is not yet; and secondly, the object of the judgment is not revealed. It is this passage which, twenty years ago, made me understand the rapture of the saints before - perhaps a considerable time before - the day of the Lord (that is, before the judgment of the living.)

I add what is found at bottom of the last column of the Pentables. "After Babylon has been burnt by the ten kings, and the ten kings themselves, the beast and the false prophet have been judged in their turn, then comes the first resurrection; the saints reign with Christ a thousand years." Then again the third column, under the title of "Eternal Monarchy," says: "The stone, after smiting the image, becomes a great mountain, and fills the whole earth"; and on the mount in, in the engraving which accompanies this passage, we find inscribed - "the church."

Such are the passages which, with many other similar ones, have induced me to bring out the utter want of foundation which distinguishes Mr. Gaussen's book. I do not reason upon the passages themselves. It is evident that the object of the first is to hinder souls from waiting for the Lord, to destroy the waiting for Him, as a practical truth. The present and practical waiting for the Lord, according to Mr. Gaussen, was nothing but a false notion of the Thessalonians: "For the church, thus day of Christ is at a distance." Paul had said, "We, the living." And it was quite natural they should be led into error by the inspired epistle which he had written to them.

68 It is true that those words "we, the living," had naturally thus effect, to lead them to await the Saviour continually. That this was an evil is the very thing I question, for they had "turned to God" "to wait for his Son from heaven." But my only answer to such reasoning is this: It is certain that it is not to this that the apostle attributes their error; neither was it this error which he feared for them. Whatever might be their error, the apostle attributes it to a source totally distinct from his own epistle, namely, to the seduction of other persons, who alleged inspiration, and pretended to have the apostle's authority in a letter, he says, "as [if it were] by us"; so that the real source of the error was not the true epistle of the apostle, nor his words, but those of some seducer and a pretended epistle. Mr. Gaussen attributes their error to the first epistle, which, he says, would naturally enough produce it. The apostle attributes it to a false epistle

Mr. Gaussen mistakes again when he says that time is no longer an object with those who are asleep in Jesus. The souls under the altar say, "How long, O Lord, dost thou not avenge . . .?" "And it was said unto them that they should rest yet for a little season."

But I will not notice all that is to be found in this passage: it contains nearly as many ungrounded assertions as it does phrases. My object in quoting it is to shew why I make these remarks. It is this: one main design of Mr. Gaussen's book is to make people believe that the day of the Lord is at a distance for the church, by varnishing over a very old system, and carefully confounding the hope of the church with the day of Christ. I confess I do not understand the difference between this and "My lord delayeth his coming." If there be any, I should be very happy to learn. Let us come to the proofs which the author gives of his system.

With the design I have pointed out, Mr. Gaussen seeks to shew that it is a question of papal succession in the little horn of Daniel 7 and in other passages. We shall examine in a few words the grounds he lays down for the support of his proposition. First of all, he will have it that it is a theologian king. It is on this he greatly insists, and, in effect, it is the main point of his system. Where is the proof of it? He thinks "to change times and laws." But why should the one who changes the times and the laws, be a theologian, or even an ecclesiastic? Jeroboam did change the times and the law; he was not a theologian. The French Revolution abolished Christianity and established decades in the place of weeks. Was that theology? This proof, which is the basis of his whole system, is no proof at all; it is absolutely worthless.

69 Moreover, to demonstrate that the little horn is papacy, he insists on this, that it continues to remain little as regards territory, whereas the ten others are great. It is the political side of the character of popery which he makes to be one of his proofs. Now, according to Mr. Gaussen, that little horn destroys or brings down three others, that is, three of the great ones, and appropriates to himself their territory (2, pages 26, 27); how then does it remain little? The proof that the passage applies to the civil character of the pope is null and void; it destroys itself.

Another main point for Mr. Gaussen is, that the twelve hundred and sixty days indicate a period horribly long, necessarily twelve hundred and sixty years. It is evident that his whole system is at stake. He repeats, even to satiety, that the time is horribly long. Now I open my Bible, and I find that, speaking of the twelve hundred and sixty days, it says, Satan, being cast out of heaven, comes down, "having great wrath, because he knoweth that he hath but a short time"; that is, the Spirit of God tells me the very contrary of that which forms the basis of Mr. Gaussen's system. In another passage it is said that "except those days should be shortened, there should no flesh be saved; this is said of that which, on our Saviour's own authority, refers to the twelve hundred and sixty days which follow the setting up of the abomination of desolation.

The reader will observe that I only touch upon the main points of the author's system The moral or civil character, and the duration of the horn, are the points on which his whole system hangs However, I have scarcely found in the book any assertion which has more foundation than those I have just pointed out He says that the fathers agree with him In what? Mr Gaussen believes that the horn is a succession of persons. This point is necessary to his system. The fathers believed that it meant an individual; and this utterly destroys his system. The fathers believed that the days must be days; Mr. Gaussen believes them to be years.* They believed that the end was near; Mr. Gaussen believes the contrary. They believed that the man of sin would give himself out to be the Christ, not his vicar; two things which are incompatible, whatever Mr. Gaussen may say. They believed that he would sit in the temple of God, which he would raise up again in Jerusalem; Mr. Gaussen believes quite the contrary.

{*Mr. Gaussen admits that this point divides commentators irresistibly into two great schools, radically opposed to each other, never to be reconciled, and differing from each other on every point. (Preface to Vol. 2, pp. 15-16.)}

70 In a word, the principles of the fathers utterly subvert Mr. Gaussen's whole system in the points on which he insists, and on which he differs from the system he opposes. They only agree with him on the points which his adversaries admit as he does. All believe that the fourth beast is the Roman empire. All believe that the ten toes of the feet are ten kingdoms. All believe that the Antichrist will continue till the coming of Christ. The questions between Mr. Gaussen and the opposite system are these: Is the Antichrist an individual who will have dominion literally twelve hundred and sixty days at the end of times? or is it a succession of individuals, which will last twelve hundred and sixty years? Now it is this last proposition which is absolutely necessary to the Gaussen system (or, rather, that is his system). The fathers maintain the other, that is, the opposite of his. Their system and that of Mr. Gaussen are incompatible; they are antagonistical on his own avowal.

Besides, the word says that ten kingdoms are to arise out of that empire. But Mr. Gaussen tells us of enemies who attack the empire and take possession of it. They do not in any way arise out of the Roman empire. If one would consider them at a later period, when they have become kingdoms, his system of dates is subverted. I would here add that his reasoning on the date of the appearing of the little horn is also without any force. He says (vol. 3: 15) that it cannot have appeared later than the year 711, later than the time when the last three of these ten kingdoms were plucked up by the roots. But this proves nothing, because, according to his system, the horns which were plucked up by the roots have always been succeeded by others, so that there might always be ten vol. 2, page 190), and thus, at any moment, it might have plucked up by the roots three of them, without its being among the ten first kings who divided the empire. And so true is this, that the horns which Mr. Gaussen believes to have been plucked up by the little horn were all the successors of others which had already been plucked up. (See vol. 2, page 189.) This reasoning, then, has no force whatever; for if the little horn could subdue three of them, when two were already succeeded by others, it could do it when this had even happened ten times. The date then is worthless.

71 Moreover, enemies who divide the empire are not kingdoms which arise out of the empire.

Mr. Gaussen insists on this, that a horn is always a succession of kings; but it is no such thing. A horn is a power; sometimes, it is we, a succession of kings who have a moral unity. But this expression is applied to Christ. He is called a horn elsewhere.* He has seven horns on his head, the perfection of power; assuredly there is no question of a succession in this case. It seems to me clear enough that, when it is said that the great horn is the first king (Dan. 8: 21), the application to Alexander personally is the thought of the Spirit. In 2 Thessalonians 2: 9 the words "whose coming," an expression by which the lawless one is put in personal contrast with the Lord, shew clearly enough that the object in question is an individual. However that may be, the assertion that a horn is always a succession of kings is without foundation.

{*Mr. Gaussen quotes vol. 1, 133) 1 Samuel 2: 10; Psalm 18: 2; Luke 1: 69, all which passages prove that "horn" simply means power. In any one of these cases can there be succession?}

Mr. Gaussen is anxious to shew that the true church is an invisible church. Such is, according to him, the true character and nature of the church of God, of the body of Christ.* What is the proof of this? Here it is - "It worships (vol. 3, page 257), as we have seen, in the inner temple": that is, that the state of believers, six hundred years after Jesus Christ (when, according to Mr. Gaussen, the falling away was already come, "the great apostasy, the all but universal apostasy of the Roman world," the place in question in the passage; when the little horn had established its power; when God had given up the holy city to be trodden under foot by the profane) - that that state, I repeat, is the expression and the proof of the true character of the normal state of the church of God. How truly sad is all this!

{*Here Mr. Gaussen places the words "the church of the elect" between inverted commas, as if they were a quotation from the word. I do not remember that there is such an expression in the word. Sometimes people add the word "church" to that of "elect." We find an instance in 1 Peter 5: 13: "The church that is at Babylon, elected together with you." But the word "church" does not exist in the original; and if that word were found there, it would hardly suit Mr. Gaussen, because it would then be a particular assembly which was elect. I must warn the reader to be carefully on his guard with respect to apparent quotations from the word, which are to be found in this book. Not that I have the least idea that there is any dishonesty on Mr. Gaussen's part; but having attributed his opinions to the word, he uses phrases, in the form of quotations, which do not exist in the word, as if the word said what he thinks. For instance, page 255 we read: "The mother of the one hundred and forty-four thousand, who keep the commandments of God and the testimony of Jesus Christ, and have made their robes white in the blood of the Lamb." There is no such passage to be found in Scripture. There are several passages tacked together (the words, "the mother," being added), which have no connection with each other, except in Mr. Gaussen's system. In the same page we find: "The apostle takes great care to tell us that the church has there a place prepared of God; that at a later time they should feed her there twelve hundred and sixty days." But the apostle did not say it was the church, neither did he say "at a later time - two things without which the passage is of no value as a proof of the point for which Mr. Gaussen quotes it.}

72 Moreover, the question is, for Mr. Gaussen's system, to apply Revelation 12 to the history of Christendom, and particularly to the time of Constantine. How does he make use of that passage? "At the time of the great red dragon, it (the church of the one hundred and forty-four thousand) was to bring forth a man-child, that is to say, a people politically and corporately united as a nation, and victorious over their adversaries . . . when two out of the three emperors who divided the empire between themselves, Licinius and Constantine, published at Milan their edict of toleration, then, at last, did the woman bring forth that man-child, which was soon to rule heathenism with a rod of iron, and who is one day to govern all peoples. Nevertheless," etc. What can be said of a system which is obliged to rest upon such a use of the word, or rather, which is obliged to alter it in such a manner? The reader must remember that the passage of Psalm 2, which is here alluded to, is one of the most striking prophecies of the glory of Christ, when He shall rule all nations in glory, which the church is to share with Him (Rev. 2: 26, 27) in the age to come. And they turn this into an edict of toleration, "a people politically united"!

73 The reader must also remember that, according to the word, the "child was caught up unto God and to his throne." But even with that alteration the passage cannot yet have such an application; it must be changed. The passage says, "who was to rule all nations with a rod of iron" - one sole idea, for which Mr. Gaussen substitutes, "who is soon to rule heathenism with a rod of iron," and "who is one day to govern all peoples" - two distinct acts. This distinction, which separates the government of all peoples from the rod of iron, deprives that government of the character which the word has given to it; and, besides, introduces two objects of the prophecy where there is only one, and two dates where there is only one. To authorise this last change Mr. Gaussen adds, "one day," giving these words as a quotation. And, mark it well, all this was absolutely necessary to the author's system; because "to govern all peoples" cannot in any way be applicable to the period to which he applies the rod of iron, according to the explanation he gives of it.

Constantine accomplished the judgment, of which Mr. Gaussen speaks, in the same year that the edict of toleration was published; whereas the people, politically united, has never to this day governed all peoples. Quite the contrary. The twelve hundred and sixty years of apostasy awaited it. According to Mr. Gaussen "the triumph was only for a time." Can one listen for a moment to such a system and to such reasoning? And, I repeat, all this cleaves to the root of the system. These are not accessories which one may lay aside, while preserving the system in the main. It is the system itself which is in question, and the system is found to be incompatible with the word: it mutilates and changes scripture. If one wishes to have an instance of the reasoning, one has only to read pages 257 and 258, where the author presents the Roman empire as sending forth the barbarians against the true church; but this again was necessary to his system of interpretation.

With respect to the computation of times, we see (pages 68 to 76 of vol. 3) an examination of Daniel 7: 12. In page 72 Mr. Gaussen says, "You will presently see that we can also, as to the little horn, draw a conclusion which will give us the tenth feature of its description. And here is that conclusion: it is, that its duration will be very long, horribly long." Thus (page 73) we see that the tenth feature is the duration of its life.

74 Now what is the proof of this capital point? It is that "a time and a time" form seven hundred and twenty years, that is, that the interval from the foundation of the Babylonian empire to that of the Roman empire; or, more exactly, a time is a season (that is to say, five hundred and forty years, taking a zeman for the half of a hiddan). But if it be more exact* to say a season, and to take this word as the half of a year, it is clear that the other sense is not exact. But why do I use so many words? Mr. Gaussen makes use of the same phrase to mean seven hundred and twenty, and five hundred and forty years; one of these figures giving, according to him, the duration of the three empires, reckoning from the foundation of the first; the other, that same duration, taking as a date the siege of Jerusalem. This has the appearance of confirming one of these applications of the passage by the other; but in reality they contradict one another. If one be true, the other is false; for if the phrase means seven hundred and twenty, it cannot mean five hundred and forty. For the rest, it is certain that the word is not that which is elsewhere translated by "a time," and consequently that the computation is entirely false according to the author's system. He acknowledges that the duration of the three empires has been seven hundred and twenty years. But according to that interpretation of the word which is the most exact according to him, one hundred and eighty years are wanting in the passage which he applies to that duration; that is to say, that the passage is not applicable to it at all. There is nothing here but a false translation to support the author's conclusion as to the duration of the little horn; and what is the proof that zeman means the half of a time? There is none. Zeman signifies a fixed appointed time. Ostervald translates the two words together by "for a certain time." I have no doubt this is the true sense, and for my part I am fully assured that it is no question of the duration of the empires, but of their existence after the cessation of their imperial power. This is the sense - very evident and simple - according to the translation Mr. Gaussen approves, and which I believe to be true. Dominion is taken away from the other beasts, but a prolongation of life was granted to them; whereas the life of the fourth beast was taken away at the same time as its dominion. The beast itself was destroyed. This was not the case with the others: they still subsisted, but not as empires. But this I say by the way.

{*Nevertheless, at the end of the volume, he allows the children to speak of it, as if there were two tunes in the passage (p. 334).}

75 I leave what I have said to the judgment of the reader who is taught of God. What I have to do with is the reasoning of Mr. Gaussen, who finds in the same words the figures seven hundred and twenty, and five hundred and forty - a reasoning which destroys itself, and which acknowledges that the first figure is merely the result of a false translation. And this avowal overthrows the use he makes of the passage he is treating of, since, historically, one hundred and eighty years are wanting, so as to fill up the interval, the era of Nabonassar and Augustus. Thus every basis fails as to the duration of the horn.

Moreover, what Mr. Gaussen tells us appears to me to rest merely on a false idea he has formed of the use of the word "season" in English. It is used, indeed, in that language, in French, for winter, summer, etc.; but in English it has another sense, which is much more vague. It is used to designate any period; when taken alone, it is rather used for a short period. With an adjective it receives the sense of the adjective. The English translation used it in this passage so to leave the thing undetermined, as Ostervald (French) did. I do not, however, think that Mr. Gaussen would maintain that zeman signifies a season of the year: otherwise, his whole reasoning is without force. But what can one think of a system founded on a computation (the basis of all, mark it well; for these twelve hundred and sixty years are essential to his system) in which the same word is taken in two senses which destroy one another, and one of which Mr. Gaussen acknowledges to be false, whereas the one which he considers to be true makes an error of one hundred and eighty years, out of seven hundred and twenty, in the period on which he founds himself, as being, according to him, historically fixed? The fact is that, in Hebrew, the word has not the sense of any period whatever.*

{*In saying this, I rely on the best dictionaries, without pretending to be a Hebrew scholar myself. It comes from zaman, which signifies to be "appointed," "fixed."}

76 The distinction made, page 62, between "the duration of the persecution," and "the end of the power of the beast," is worthless, since it is said (v. 21, 22) that the horn is to make war with the saints and prevail against them, until the Ancient of days come and judgment be given to the saints of the Most High. Now I do not think that Mr. Gaussen will pretend that the empire subsists after the coming of the Ancient of days, and after judgment is given to the saints of the Most High. Thus, a simple comparison with this passage is enough to destroy another important part of this system. The persecutions terminate by the coming of the Ancient of days and judgment given to the saints. Besides, Mr. Gaussen formally contradicts himself on this point. In pages 181, 182, he applies the verses we have just quoted in the same sense which our reasoning attributes to them; he makes out "that the church is oppressed, until at last the time arrives when the monarchy of Jesus Christ and His saints commences on earth." In pages 181, 182, he says as much of the little horn, "that ungodly power which is to prevail against the church until the end of times." See also vol. 2: 4, the same thing. In vol. 3, page 234, Mr. Gaussen tells us, "It now then remains for us to see it again in chapter 13, under the decem-regal form, and in chapter 17, under the democratic form. It will be the time of the little horn." Now in chapter 13 the duration of the decem-regal beast is "to continue forty and two months." The little horn makes war with the saints until the Ancient of days come and (Daniel 7: 25, if the words are applied to the saints) they are given into his hand until a time and times and the dividing of times. Mr. Gaussen tries to make a distinction between "made war with the saints, and prevailed against them," and "shall be given into his hand" - an unwarrantable distinction, as we shall see, but which, at all events, does not remove the contradiction which I point out here. One has only to compare pages 62, 181, and 182. The distinction was necessary for his democratic beast, but it is evident that the little horn and the ten-horned beast go together and perish together.

77 It is well to pay attention to another thing; it is this, that the most important possible point is treated in the author's system as an admitted truth, as an uncontested principle, namely, that it is the church which is in question in these prophecies. Now many persons believe that it is a question of a Jewish remnant, and they quote the word to prove it. This is a main point. Mr. Gaussen does not take the trouble to discuss it. He keeps on this point an absolute silence. It is necessary to his system that it be the church; he cannot prove it, and he asserts it without any proof. On this subject Mr. Gaussen lays down a principle that is entirely false, namely, that God is leading the world with a view to the church. It is Christ and His glory which are the object of the counsels of God. The church will share that glory, and thus it is also included in the counsels of God.

But the difference is complete; because, if Christ be the object, the Jews, whose head and sovereign He will be, are the object of the government of God with respect to the world, and even of the arrangement of nations. "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. For the Lord's portion is his people; Jacob is the lot of his inheritance," Deut. 32: 8, 9. Now, this revealed object of God's arrangements on earth is left aside, and the church, a heavenly people, is put in the place of Israel by Mr. Gaussen.

It will be understood that this changes everything in prophecy. For instance, the greater part of the prophecies apply to a time when Israel is more or less owned in their land. All this is left aside, and finds no place in Mr. Gaussen's system. Now, when Israel is owned, and when it is a question of that people, the church, where there is neither Jew nor Gentile, is necessarily out of the scene. It is no longer a question of length of years, but of "a short work" of God upon the earth, in days, of which it is said, "Except those days should be shortened, there should no flesh be saved" - a passage where the Saviour Himself directs our attention to Daniel and to passages where it is a question of the twelve hundred and sixty days. This therefore goes to the root of the question on the point which is disputed between the two great schools. Mr. Gaussen entirely avoids it; even in his preface he already speaks of the coming sufferings of the church as of an admitted truth. The idea he has formed to himself of the church, becomes therefore a very important point to examine. Now, having left aside the Jews as objects of God's counsels, there remains in his ideas on the church a confusion one can hardly understand.

78 Thus volume 2, page 2: "The first siege of Jerusalem by Nebuchadnezzar is the beginning of the captivity of the church under the first monarchy." Here the rebellious and perverse Jews under the judgment of God form the church. Page 4, he supposes that in Daniel it is a question of the destinies of the church. No proof is given. Page 12, "God was pleased to reveal to Daniel the history of the church." Here again no proof. In page 13, he makes of this a point which must always be borne in mind. Page 23, "When in succession He caused the kingdoms of Moab, of Ammon, of Idumea, of Damascus, of Assyria, to prosper and to fall, it was for His church." If I open my Bible, I find it is for the Jews and for His own glory. Here it is said, "the church," without proof and without taking into account that which is in the word.

"When He exalted Egypt to the highest degree of splendour in the days of Joseph, and afterwards brought it into the Red Sea in the days of Moses, it was for His church." Here also, we well know, it was for Israel.

Now, this confounding of the church with Israel, while deeply hurtful in spiritual things, becomes capital in prophecy; and all the questions which Mr. Gaussen treats of are connected with the solution of that one; because, if Israel means Israel, then the prophecies of Ezekiel and Daniel which he quotes have an application which he does not admit, and his system of interpretation, save a few analogies, is false from beginning to end. However precious the type which is found there as to redemption, does anyone believe that Israel was the church at the Red Sea? or that the fall of Moab or Ammon was for the church? Is it not evident that Mr. Gaussen ought to have proved that passages which speak positively of Israel, in the clearest and most simply historical terms, refer to the church and not to Israel, and the more so because a whole system of interpretation hangs on that question? All this Mr. Gaussen considers as admitted, whereas it is just that which is questioned.

Volume 2, page 50. The mountain, out of which the stone is cut without hands, is there "to figure the church of God, which will end by filling the whole earth." Here, first of all, the mountain out of which the stone is taken is confounded with the one which fills the earth, and both are called the church, not only without proof, but in spite of the passage itself, which says that "in the days of these kings shall the God of heaven set up a kingdom." Now it is certain that in no sense whatever was the church set up, nor began to increase, "in the days of these kings."

79 I pass on to volume 3.* Page 3, "The little horn," he says, "is fatal to the church." No proof that it is so to the church. The importance of this application of divers passages to the church will be understood, when I shew how often, in a part of the third volume, that application finds a place in the explanation, which, in effect, depends on the fact of knowing whether it is a question of the church - the point which is supposed from the beginning.

{*There are many other passages, however, in volume 2 where the word "church" is used in the same way.}

The reader will find this application of prophecy to the church in pages 16, 23, 28, and 29. In page 42 we find again applied to the church Psalm 74, which evidently speaks of the Jews, of the taking of Jerusalem, and of the havoc made in the temple on that occasion. See again pages 58, 59, 171, 181, 189, 191, 201, and 207. I do not go farther, because after that page Mr. Gaussen enters upon the explanation of the Apocalypse, and if I occupied myself with that, I should have to enter upon the ground of discussion, instead of shewing how the principal parts are supposed without any proof in support of them.

Now to omit the Jews, and apply all to the church, is to introduce complete confusion in prophecy. To do so, without discussing that point, is to build up a system without any real foundation. We shall see by some other instances, how few there are that are solid, among the things which Mr. Gaussen lays down as bases.

Already, in page 2, Mr. Gaussen supposes, without proof, that which is in question: "An ungodly personage, whose reign, of itself, will last longer than that of the three first monarchies put together." Page 4, when he says, "our days," he again supposes that the little horn forms a part of the history of the past. This is the thing in question.

We have already called attention to the assertion that "the horn" is a kind of theologian, since it pretends to "change times and laws" - the basis of all, which he always supposes to be proved after this passage; whereas the proof he gives of it is absolutely nothing.

80 Pages 6 and 7. That the prophecy may apply to the papal system, the writer makes a supposition as to the extent of the evil, without I word being said by Daniel as to that extent. Page 7. The horn is called a spiritual power, which is the point in question, and that without proof. We have already spoken of the dimensions of that horn; we have only this to notice as to the chronology, that is, that to present, in order to fix a date, the ravages which overturned the empire, as being kingdoms which rise up out of that empire, is anything but satisfactory; and this is the more evident because, in the Apocalypse, the ten horns receive authority one hour (that is during the same period)* with the beast.

{*Mr. Gaussen seeks, it is true, to distinguish these two things, and to explain the passage by saying that the ten uncrowned kings take that character of power, at the same time as the democracy. But one cannot understand how ten horns, which have existed twelve hundred and sixty years, take their power through losing their crowns by a revolution; and since that takes place in each kingdom, at a different epoch, it cannot be at the same time with the beast which is the unity of the Latin empire. Besides, mian horan (Rev 17: 12), being accusative case denotes time during which; whereas he de hemera (Luke 17: 29) ("on which day" or "on the day that") and Rev. 18: 17 ("in one hour"), have the dative case denoting time at which; whilst Rev. 8: 1; 11: 2,3; 17: 10, have examples of time during which (accusative) "about half an hour" - "forty-two months" - "1260 days" - "a little while." (See the Greek text.)}

Page 10. Mr. Gaussen says: "The ten first horns presented themselves to Daniel all at the same time, already great, and threatening, all in the midst of the foaming sea, in contrast with the little horn which came up afterwards." How can that be, if, as he says, it is a question of the invasions which begin in A.D. 412 and end in 526? How comes it that the little horn comes up in silence and under the most innocent, the most "modest," appearances, etc., if (page 22) it is to fill with noise thirteen centuries (that is during the whole course of its existence) - if (page 27) it is always distinguished from all the other kings by its speaking great things?

What proof (page 11) that it takes its place "under the safeguard of the imperial power?" This is true of the pope; but what does Daniel say about it? We have already spoken of its increase - another main point, and of the proof of its date (pages 13-15).

81 Page 21. What proof that the horn receives its first power from the authority of the Roman emperors? If it is because it was on the head of the beast, that always remains true: it will not be only its first power. What Mr. Gaussen says is true of the pope; Daniel says nothing about it. Page 24. "Putting thus its own traditions." This suits the pope; nothing that relates to it is to be found in Daniel. "He will excite all the other kings of the Roman earth against the people of God." What proof? "It must be so" - no proof even that the horns do it. It suits the pope; that is all. Page 35. Observe that Mr. Gaussen places the angels on the thrones, a thing unknown to the Bible, because if the church was seated there (a thing that is certain through the Bible), all his system would fall to the ground, since, according to him, the judgment is executed before the resurrection of the church. Now this last doctrine is totally inadmissible according to the word, as we shall shew; but if it were true, as Mr. Gaussen pretends, the church, in effect, could not yet be on the thrones. That is why he puts the angels there.

Pages 58-60. All that is contained in these pages is nothing but suppositions as to what the horn may be with the view of applying it to the pope, without there being found a single word which refers to it. The prophet's explanation tells us that the horn "shall speak great words against the Most High," and, as it appears, it is the horn* that has dominion at the end. All that Mr. Gaussen says on this point, "We must suppose," applies no doubt to the pope, but it is quite different from what is found in Daniel.

{*Mr. Gaussen supposes, with the other commentators, that it is the saints who are given into the hands of the little horn. I do not believe this, but the times and laws. I do not believe that God gives His saints into the hands of the enemy. It is certain that it is the words "times and laws" which immediately precede that phrase. Times and laws are the ordinances or regular feasts of the Jews, and their laws.}

In page 101 observe the conclusion drawn. "Before the man of sin was manifested, and, consequently, before the Thessalonians could see Jesus Christ coming on the clouds." Now it is certain through the word, that the Thessalonians, when Jesus shall appear, will appear with Him, will come with Him, because they that are with Him are called, and chosen, and faithful. There is at the same time the confounding of the mystery of iniquity and the man of sin.

82 Page 93. What is the proof that the man of sin is the little horn? It is included in these words: "That is to say," which are very convenient for the discussion of a main point. And then the children "will have well understood that as to the man of sin, it is a succession of men of sin" - the least probable thing possible, since his coming is spoken of, as well as the coming of Christ. And where is the proof? Alas! one must be content with this: "Nothing is similar." Now of this I very much stand in doubt, and this is the reason why I find a false prophet who bears a much greater resemblance to this man of sin; and then there is also the beast that has dominion, and in Daniel it is the dominion of the little horn that is taken away at the end.

But I do not discuss here; I am shewing that the main points are nothing but suppositions without proof. I have spoken of the fathers, and shewn that on the very point which, by the avowal of Mr. Gaussen himself, is the main point, they are all entirely against him. I add here (see page 125) that a person cannot be vicar and rival at the same time. The fathers say that the Antichrist would hardly shew himself as being the Christ. For my part, I have hardly a doubt about it; but, at all events, they do not say what Mr. Gaussen makes them say (page 125), "the pretended vicar." They had about it quite a different idea, as may be seen by the quotations given by Mr. Gaussen himself. But the expression suited the pope.

Page 187. Mr. Gaussen calls Daniel 2 the prophetical map of the world, and tells us that the horn cannot merely have a very short duration at the end of times, because that idea stands in contradiction to the map of the world. The revelation made to Nebuchadnezzar says nothing about the little horn, and therefore discussions as to its date cannot affect the map of the world. That it may have come up soon after the ten, as Mr. Gaussen affirms, is a possible thing, but Daniel says nothing about it. We have already examined what is advanced to shew the accuracy of the dates adopted by Mr. Gaussen; we found it to be without foundation, and we saw that the ten horns, in the Apocalypse, receive authority at the same time as the beast, instead of overthrowing the latter. If the predictions of Daniel refer to the time when the Jews are on the scene, all Mr. Gaussen's system is thoroughly overthrown. Now the Spirit says so several times in the latter chapters of that prophet (see Dan. 10: 14; chap. 11: 14, 30, 31; chap. 12: 1, 7, 11), where it is a question of those numbers; and the Lord, in speaking of Jerusalem, refers us to the prophecies of Daniel, where those numbers are given us. I do not dwell at greater length on this; but one may see the extreme carelessness with which Mr. Gaussen quotes the word (page 205). It is a thing truly inconceivable.

83 Page 209. The rule as to the number seven, namely, that "it always exhausts the history of future times," is not exact. The seven vials, for instance, exhaust the wrath of God; but the judgment of the beast comes afterwards; for the marriage is after the destruction of Babylon, and the destruction of the beast after the marriage; and nothing shews that the seven churches go on until the millennium. The Apocalypse declares that all the prophetical parts are "after these."

Page 211. I find very sad what is said of Sardis. After Rome (Thyatira), Mr. Gaussen tells us, Sardis is the church which is reserved from the midst of the darkness of the fourteenth and fifteenth centuries; that is, it is the same period as Thyatira, where were some of those, whose last works were better than the first.* This remnant, reserved, according to the election of grace, is, according to Mr. Gaussen, the church which has a name that it lives, but is dead, and this at the same time as Thyatira. Meanwhile, in this remnant according to the election of grace, there are only a small number who shall walk with Christ in white, as being worthy of it. Hence, if it did not repent, the Lord was to come upon this church as a thief.

{*This interpretation demands that two very different states should have been presented by the Holy Ghost as characterising the same period - a thing hardly possible.

But it would have been too painful for Mr. Gaussen to admit that the state of death of protestantism is represented by Sardis, according to the system which Mr. Gaussen adopts, and which I believe to be true as regards the seven churches. Nothing more solemn than the manner in which Sardis is put on the same footing as the world. (Compare 1 Thess. 5.) I beg of the reader to pay attention to this; the contrast with Philadelphia renders the thing more striking. The energy which produced the blessed Reformation was a precious gift of God. But the seven churches depict to us, not energies which produce certain results, but the various states which followed the effect of those energies; for it is a question of the judgment of the Son of man. Now the power of the Spirit of God is not the object of the judgment of Christ; that which is its object is the state of man when he enjoyed that power.

It is never a question, in these churches, of grace communicated. There 'are threats and rewards - in a word, motives and responsibility. However, let us do justice to Mr. Gaussen, as regards Sardis and Philadelphia; he found, if I mistake not, this part of his system in Vitringa.}

84 And wherefore all these inconsistencies? To make of Philadelphia the blessed Reformation. Unhappily (pages 230, 231), during this period the outward churches, official and visible, will be given up unto the enemies of God. Page 218 Mr. Gaussen tells us that the horse "is the historical sign of Rome." It is certain, according to Zechariah, that the horses are not simply the Roman empire.

Page 220. "Thus the Roman world henceforth will hold on the earth the place of the twelve tribes of the ancient people. The oracles of the New Testament will be committed to it." Add to this (page 221) that soon it would be the great apostasy, "which was to bring upon the Roman world all the chastenings revealed by St. John under the seventh and last seal . . . . What will God do with His dear church, during this long revolt and these tribulations? We will answer: He will bring it out of them pure; He will keep it according to His election of grace. But, in order that this may be, what will He do? Listen, for this is what is told us in that admirable chapter 7, 'He will go and take His elect from generation to generation, in the twelve tribes of this prophetical earth, which henceforth fill the place of the ancient people Israel, for these twelve tribes here named are no longer Jews; they are, says St. John, men out of every nation, of every tribe, of every people, and of every tongue.'"

I say nothing of the idea that the oracles of God were committed to "the Roman world" - Christianised. I say nothing of this, that the real twelve tribes were an elect people, and redeemed on the part of Him whose gifts and calling are not subject to repentance. I merely point out here the way the word is treated to be accommodated to a preconceived system. "He will go and take His elect from generation to generation." Where is this said in that admirable chapter 7? Nowhere. Quite the contrary; it is a very special period, where God holds fast the winds that may hurt until these one hundred and forty-four thousand have been sealed. Now, in order to adapt this also to his system, Mr. Gaussen affirms to us that John says they are people of every nation, etc. But John does not say a word about it. Having spoken of the one hundred and forty-four thousand of the twelve tribes of Israel, he says, "After this I beheld, and, lo, a great multitude, which no man could number, of all nations," etc. That is, we have a multitude, which no man could number, of Gentiles, in contrast with an exact numbering of the elect of Israel. There is not- a word of what Mr. Gaussen says, but the contrary on every point.

85 And do you know, reader, why these elect are presented here rather than elsewhere? It is "for a most simple and most beautiful reason: it is at this period of history that God raised up the admirable Augustine." All this, it is true, is borrowed from Mr. Elliott, but this ought to have given Mr. Gaussen time for weighing such assertions.

Page 223. The one hundred and forty-four thousand "reappear from generation to generation in all the great scenes of the Apocalypse." Where? There is a mention of one hundred and forty-four thousand in chapter 14; but it is not said they were the same.

The reader will do well to notice the crowd of things which are supposed in these pages of Mr. Gaussen, of which we have just been giving extracts - serious and important things, advanced without proof. The twelve tribes are the Roman empire; the one hundred and forty-four thousand are the church; and from generation to generation the church will pass through tribulations. I find, on the contrary, that there is a promise to the faithful of Philadelphia that they will be kept out of the hour of trial. But I do not discuss these points. I call the attention of the reader to these assertions, because, if they are not pointed out, they would leave an impression on the mind as if they were true.

Page 229. I leave the trumpet called Russian, since Mr. Gaussen does not explain it: only I would call on the reader to observe that these chapters of Ezekiel which, as commentators have remarked, speak of the Russians by their very name,* apply to Israel and to the land of Canaan, and to them alone.

{*The word in the Hebrew, translated "chief," is "Rosh." Its position, it seems to me, renders necessary that it should be used as being the complement of "prince" - "Prince of Rosh."}

But, with regard to what is said in page 232, I have an observation to make. Mr. Gaussen brings in the killing of the witnesses at the end of the testimony of the twelve hundred and sixty days. It is well for the reader to pay attention here to the dates. It is not, however, of this that I would speak. This it is to which I would call attention: that, during the twelve hundred and sixty days of their testimony, no one could touch the witnesses: "if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies." They it is who smite the earth with all kinds of plagues. They are clothed in sackcloth; but they are like Moses and Elias How could they be delivered up into the hands of the beast and the little horn during that period, and be overcome by the beast? What is here said of the witnesses overturns the whole system. Mr. Gaussen avoids one of the difficulties felt by the other commentators, in distinguishing between the beasts. But he is in the same perplexity after all; because the horn is to have power over the witnesses, and the beast will overcome them, contrary to what is said here. I must add that I have no difficulty on this subject; for my part, I see two distinct halves of the last week of the seventy weeks of Daniel; and I think that it is in the last half week that this peculiar testimony is given.* But I do not discuss here.

{*The phrase here is altered, as the writer then followed the division into two half weeks in chapter 11; now he sees ground for seeing here only the last, as in Matthew 24.}

86 We have spoken enough of the reasoning of the writer on the invisibility of the church. I add, however, that it is rather singular that the writer should scatter in the outward court (page 240) and in the holy city those who worship in the inward sanctuary. I do not return again to the monstrous things which are said on Revelation 12.

Page 246. We have another proof of the fallacy of the system. The dragon is the pagan beast, according to Mr. Gaussen, but "one recognises it to be the same beast," he says, "by the duration of its war against the saints." The war of the dragon! Is it the pagan empire that persecuted during the twelve hundred and sixty years? This also, which we indeed find in that chapter (for the woman flies into the wilderness from the face of the dragon, there to be fed twelve hundred and sixty days), overturns all Mr. Gaussen's system, which brings in that period after the complete change of the dragon through Christianity;* and not only that, but he makes his period of twelve hundred and sixty days to begin under the second form of the beast. The dragon has nothing to do with the twelve hundred and sixty days in Mr. Gaussen's system, but it is what he has in Revelation 12. That is, the system is untenable. It is in vain to say that it is the same beast. Observe by the way the uncertainty which reigns here. Mr. Gaussen says (page 248), "It [the empire has] nevertheless had emperors at the same time as kings, until the days of Buonaparte." In page 250, "The ten kings have hardly ever ceased to own a holy Roman empire." "One might almost say it has lasted till our day." He had positively affirmed it two pages before. But, elsewhere, he confesses there had been an interval of sixty years (vol. 2, page 255); and more positively (vol. 3, page 274), where it is said that it must perhaps be prolonged even two hundred and sixty-three years more.

{*The woman should have clothed the dragon with a sheep-skin, or a lamb-skin.}

87 But the conclusion on the subject of the beasts deserves a few words more. According to the word, the child is caught up unto God and to His throne; He is to rule all nations with a rod of iron. But (page 256) He rules paganism (that is, according to Mr. Gaussen, the dragon) with a rod of iron, already under Constantine. The triumph, however, is not long. The dragon all of a sudden becomes (page 257) the furious power of the Arians! Then Augustine prepares wings for the woman, that she may be in a state to fly into the wilderness. Finally, the dragon (pages 252, 253), that is, "in religion, a pagan and persecuting power," and with respect to the political side, the absolute power of the pagan emperors (say the imperial head from the third to the fourth century) becomes, after the second Arian attack, "the enemy of souls, making use of the Roman empire" - Christianised - "to cast forth after the woman the impetuous flood of barbarians." But the Latin empire (that is, the dragon, at the beginning of the phrase) swallows them up; they are absorbed into the empire, and are incorporated with it.

Page 270. Another passage is given as a quotation, with the expression "the church" added to the text of scripture.

Page 277. Mr. Gaussen makes of the destruction of the saints the source of the universal authority of the beast, adding, "as St. John says here, verse 8." There is not an idea about this in John.

Mr. Gaussen adds "semi-religious," in speaking of the character of the beast that is worshipped, whereas it is the second beast that is the religious party. He would only (page 214) speak of the empire, in contrast with religion, where it was a question of explaining the verse which speaks of worshipping the beast. And there, mark it well, the beast was the Roman empire under Justinian or under Charlemagne, who could hardly be said to have been objects of worship.

88 They have taken it to be certain that the twelve hundred and sixty days, and three times and a half, are necessarily the same period; but that period is the half of a week; and the question whether the two halves are not referred to, nor the possibility of reconciling the state of the witnesses in chapter 12 with the state of the saints in chapter 13. However that may be, Mr. Gaussen supposes the thing, and proves nothing. As to the empire, every one acknowledges it is the same.

Page 280. "An empire within the empire in the same countries." Why in the same countries? No proof. The Lamb was Christ. Why is not this beast a false Christ? When Mr. Gaussen attributes miracles to the horn, the word does not support him. There are only words against the Most High and persecution of the saints.

Page 282. There is something more serious which, when compared with other passages of the writer, demolishes the } whole system of Mr. Gaussen. "The second" period of the empire of the Latins "continues to the French Revolution in 1789." "Yes, it is the time of the twelve hundred and sixty days, or of the war of the little horn against the church of God."

This is absolutely necessary to his system, because his beast - decem-regal - makes war during forty-two months, and the little horn during the three years and a half, that is, during the same period. Now the little horn makes war with the saints, "until the Ancient of days came," and, according to Mr. Gaussen (page 182), "this prophecy is there to tell us how will arise in the Roman empire that impious power which is to torment the church to the end of times." Now mark well that the persecution is attributed to the horn, and not to the beast, in Daniel 7. But this one remark destroys all the system of Mr. Gaussen, because if that horn, which lasts twelve hundred and sixty days, or three times and a half (the same period as the beast of chapter 13 of the Apocalypse), torments the church to the end of times, the theory of a third period of the beast under another form is imaginary. It was to take place after the end of times - after the coming of the Ancient of days. Here then, in a word, the third goes on till the coming of Jesus Christ. In Daniel, and according to Mr. Gaussen elsewhere, it is the second. This is a main point, because it is a question of the identity of the period of twelve hundred and sixty days and of the three times and a half.

89 Page 284. There is again something very serious. The question is about the beast in its last form, and of its destruction. "The beast is slain, and his body destroyed; it is given to the fire to be burned. Then, immediately after, the Son of man comes on the clouds of heaven." Very well, we see now why it was necessary to confound the presenting of the Son of man to the Ancient of days with His coming on earth, in using the passage of Daniel, as we have already noticed, sometimes for the one, sometimes for the other. The doctrine here announced excludes the Son of man from taking any part in the judgment of the beast. He does not come upon the clouds till after that judgment. Daniel presents unto us the Son of man brought near before the Ancient of days to receive the kingdom. Mr. Gaussen alters this in order to make it to be the coming of Christ, and he quotes Revelation 19 in confirmation.

Now it is certain, according to Revelation 19, that it is by the coming of Jesus that the beast is destroyed. That He who is seated upon the horse is the Lamb is what is told us (chap. 17: 14); that those that are with Him are the saints is what is certain from that same verse. The marriage of the Lamb also has taken place before that judgment (chap. 19). In spite of all this, Mr. Gaussen puts the coming of the Lord, who is the One that judges the beast, in chapter 19, after the judgment of the latter. Chapter 20: 4 is a new vision, which introduces a new order of things; namely, the session on thrones, and not the coming in glory. Daniel 7 is also divided into visions, which begin at verses 1, 7, 13; and then comes the explanation: that is, verses 13, 14, contain a distinct vision.

What Mr. Gaussen calls anarchy (page 285), mark it well, is the effect of the judgment and of the setting up of a kingdom on God's part; it is the explanation that the Spirit of God Himself gives of what He says of the little stone; Daniel 11: 44, etc. That kingdom, which God sets up, breaks in pieces these human kingdoms; the ruin is not prepared by anarchy; the feet are smitten by the little stone, and all is broken to pieces by the power of the kingdom that is set up, and no place was any more found for that which existed before. What can one of an interpretation which applies this to a democratic anarchy?

89 Here also in the Apocalypse, there is no question of anarchy. The beast is taken and cast alive into the lake of fire which burns with brimstone. Is this anarchy? Now that beast is, according to Mr. Gaussen, democracy, and it had not been judged before by another judgment; those who compose his army are slain; and mark well that it is the blow of judgment, given by the kingdom that God sets up, which is here in question, and which produces what Mr. Gaussen so unadvisedly calls anarchy. It is not a state of things brought on by political revolutionary movements, which prepares the ruin (see page 255); it is the ruin itself through the judgment of God. Is the little stone cut out without hands, which becomes a great mountain and fills the whole earth, a democratic and revolutionary spirit? And yet it is this which will grind the statue to powder.

All the system is untenable. As to the rising up and movement of democracy, it is a certain thing; it has been known well enough for many years. But the system which Mr. Gaussen founds on this is entirely opposed to the word. That is not all yet. The beast is the Latin empire in its unity. This is what he lays down as a landmark; but here he abandons that idea to bring his democracy into action. The beast becomes the people. But it is the people under citizen kings in all the ten states of the Latin empire (page 289). The unity is lost. It is the multitude of the people become sovereigns, in every one of those kingdoms. This circumstance renders impossible the application of the passage to their receiving authority at the same time as the beast, as Mr. Gaussen conceives; for that reception of power is at about ten different epochs. Moreover, the Greek for "one hour" in Revelation 17: 12, does not mean at the same epoch, but during the same period. See, above, the note at page 121. But finally, what is the grand proof that this beast is the democracy? It is this, that the woman, sitting on the beast, sits also upon the waters. The beast is the people, "peoples, and multitudes, and nations, and tongues." (See pages 286, 295.)

These expressions are very far from giving the idea of unity. The expression "nations" and "tongues," does not shew the beast in a democratic unity or any other unity. But this is not all: we see in the last page quoted, that Mr. Gaussen grounds himself on the idea that the woman sits at the same time upon the beast and upon the waters.

91 Here are his words:

"It is the people sovereign, under kings delegate, who are deprived of the diadem."

Who told you so?

"The angel who speaks to St. John."

And in what way?

"Rome sits on the beast; it is also said to be seated at the same time upon many waters; therefore the beast is the many waters."

Now Mr. Gaussen did not pay attention to the original text. By consulting it, he would have seen he was building in the air. The woman sits, "sits upon a beast" (Rev. 17: 3) (the Greek is in the accusative), and "upon many waters" (in the genitive). If I say that Antwerp is situated on the Scheldt, it does not mean that the city is built on the water, but on the side of the river. I suppose that Mr. Gaussen, when he has reflected, will not question that this is the sense of the passage. The woman, seated upon the beast and exercising dominion over the beast, was placed on the side of the waters, and spread her influence over peoples and nations, and this beyond the beast properly speaking.

That the evil of the last days is great is a thing I do not doubt. That the saints are in the tribulation I do not believe. Those who kept the word of Christ's patience will be kept out of the hour of trial which is about to come upon the whole habitable world, "to try them that dwell upon the earth." That those, whose portion is more or less earthly, should dread what is about to come, I understand; he who has his citizenship in heaven will not find it affected. Dread as to the future is not faith.

Page 304. In the text of the work we find, in a clear way, the contradiction which we have pointed out, and which affects the basis of the whole system. The writer speaks of the destinies of that little horn which was to torment the earth during the last two periods we have just been speaking of. But the first of the two, which lasts twelve hundred and sixty days, as well as the little horn, was to go on to the end, so that the contradiction is evident.

Page 307. We find here the practical effect of all this false system, that is, that we must wait for the Antichrist in order to wait for Christ, a principle which destroys on this subject all the moral teaching of the Lord, who always insisted on the constant waiting for His return - a principle which confounds the judgment of the world with the blessings of the church - which results in this, that the church, attached to the world, settles down here in heart, until the Lord comes, instead of understanding and believing, according to the positive declarations of His word, that, when He comes thus, it will come with Him, the marriage of the Lamb above having already taken place.

92 Page 308 presents to us an instance of a curious feature of this book. Speaking of the Antichrist it is said, "During which of those three* forms have we also ascertained he was to live? During the two last . . . yes; that is, unto the end of times?

{*It is well to remind the reader that Mr. Gaussen teaches that there are three forms of the Roman empire; the imperial period, which lasted up to the establishment of the ten kings, the period of the ten kings or decem-regal, say that of the twelve hundred and sixty days, and the period of the democratic form - the last two being depicted in Revelation 13 and 17.}

What simplicity in the expression, "ascertained"! Is any proof given? Not in the least. To touch upon that question, when dealing with the third form, would have been fatal to the whole system. The thing is stated without going any farther. It cannot be denied that the horn continues to the end; but, in that case, the whole system is false, since the duration of the second form of the beast is identical with that of the horn. This duration is for twelve hundred and sixty days. And having glided over all that, now the thing is "ascertained." Compare pages 182 and 278, where we have "mathematical evidence" of that which overturns all that is said on the third state of the beast.

"How long was that war of the decem-regal beast against the saints to last according to St. John?

"Forty and two months.

"And how long according to Daniel?

"Daniel says in his verse 25 that the saints should be given into the hands of the beast and the little horn, until a time and times and the dividing of time."

Yes, and after other proofs taken from Revelation 11 and 12 the writer concludes that nothing is better established than the identity of these two prophecies. Now, as we have said on page 182, the ungodly power of the little horn of Daniel 7 is to torment the church up to the end of times;* so that the twelve hundred and sixty days go on to the end of times.

{*It is well to bear in mind that the duration of the life of the little horn and that of the war against the saints are the same, and end at the same epoch. It makes war until the Ancient of days comes, and then it is destroyed, since the war of the horn lasts during the same period as the existence of the second beast Mr. Gaussen seeks, farther on, to avoid the contradiction between these truths and his idea of a third beast, by distinguishing between "made war with the saints," and "given into his hand." The little horn may make war with the saints and overcome them when they are not given into his hand, according to Mr. Gaussen. We shall deal with that distinction farther on; if the little horn and even the persecutions last after the twelve hundred and sixty days, the identity of the period with the authority of the beast has very little meaning. Moreover Mr. Gaussen deals with his own distinction in pages 72 and 73: "The war of the little horn with the saints makes in the style of prophecy a times, times, and half a time," that is, only lasts during the decem-regal period.}

93 Now (page 308), it is the two last: the decem-regal form and the democratic form; "that is to say, thus unto the end of times."

We need only remember this to be brought to understand that what is said in page 318 has no foundation. For the rest, during the twelve hundred and sixty days that the witnesses give their testimony, it is not a question of overcoming them. They kill those who would torment them. These persecutions unto the end of times degenerate (page 319) into a "perhaps."

Pages 321, 322. Observe the pains that are taken to confound the saints of the Old and New Testament, and the way in which the portion of the church, which is to go and meet the Lord, is carefully set aside. Page 324, Here again the fallacy of the system betrays itself.

In the fifth place, it is "until the beast and its Antichrist are broken to pieces, and that the dominion and greatness of the kingdoms which are under heaven are given unto the saints of the Most High."

In the sixth place it is "this ecclesiastical power which, during the decem-regal period." One will recollect that Mr. Gaussen's democratic beast comes after the decem-regal beast.

Which of the two things is true? In both he speaks of the same thing, that is, of the little horn, as we see in the note added to the fifth remark and in the text of the sixth.

This complete and total contradiction, fatal to the whole system, breaks out again (page 325) in a way which only allows a feeling of astonishment that the writer could publish it. He speaks of Daniel 7: 22. "It clearly declares that the life of the beast, that of the Antichrist, and the war with the saints, continue till the coming of Jesus Christ, and till the reign of the saints. We must therefore conclude from this that this personage still exists in our day, and that the term of the war with the saints is not yet come." Now we read (page 282), "The second (decem-regal beast) continues from this to the French Revolution in A.D. 1789. Yes, it is the time of the twelve hundred and sixty days, or of the war of the little horn with the church of God" - a war pointed out in Daniel 7: 22.

94 "And the third?

"The third goes on from this unto the second coming of Jesus Christ.

"Very well."

Which of the two, page 325 or page 282, contains the truth on the point?

Page 327. "In what precedes we were told of its great words; but here it is blasphemy, it is against the most holy Trinity." Where is that distinction found? Simply in the fact that Mr. Gaussen had himself given a very long explanation, of which there is not a word in Daniel, in order to apply it to the Pope, and "here" Daniel, or rather the Spirit of God, gives quite another one, which hardly leaves room for that of Mr. Gaussen. "We were told" is candid enough.

Page 335. Mr. Gaussen has omitted what alters all the value of the passage to attain the object in view of which he quoted it. The word says, "They . . . of the kindreds shall see their dead bodies three days and a half," etc. They were not therefore at so great a distance. They of the kindreds - it is the class; that is, they of that category of persons who were there. When it is a question of sending gifts, nothing is said of the time spent for that. However, I think it is simply characteristic. For the rest, there would be no difficulty. They will rejoice at it, when they receive the tidings, were it even at the ends of the earth. At all events, the passage is not what Mr. Gaussen says, and cannot be accommodated to it.

Here also Mr. Gaussen gives as being the word of God that which is not found there, namely, "Seal the vision, Daniel, for it shall be for marry days, and goes on unto two thousand and three hundred days." Now there is nothing of the sort in Daniel. The words, "it shall be for many days," are not thus connected with the two thousand three hundred days.

95 Page 335. "It shall be for many days." This does not speak of the duration of what is to happen, but of the interval unto the effect of the vision, as in chapter 12: 9: "Go thy way, Daniel; for these words are closed up and sealed till the time of the end [until the time determined]," or, according to the French translation of the passage of Daniel 8 which we are examining, "for it shall not be for a long time." There is no passage like what Mr. Gaussen puts between inverted commas. It is too serious a thing to say "An angel says to him," when the angel said nothing of the kind. What the angel did say to him is, "Behold, I will make thee know what shall be at the last end of the indignation."

Pages 335, 336. Observe, as regards Daniel 12, which is referred to here, that the Lord, speaking of the times that are in question, speaks of Jerusalem, of fleeing into the mountains, of the sabbath-day, of shortening the days (but for which "there should no flesh be saved"); that is, what He says makes it perfectly clear that it is a question of days and not of years. If I am told, But it is a question there of the taking of Jerusalem, I answer in that case, It is a question of the same thing in Daniel; for the Lord says, "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet . . . whoso readeth, let him understand." That passage, where it is a question of the abomination of desolation, is the passage where the three times and a half, the forty and five days, and the thirty days, of which Mr. Gaussen speaks, are mentioned.

In contradiction to what Mr. Gaussen here insinuates, it is certain that, as to the twelve hundred and sixty days, the oldest readers of Daniel whose writings we possess take them as days. Mr. Gaussen has already admitted this, founding himself on the good sense of the Jew Trypho against their opinion.

Mr. Gaussen tries to remove these contradictions about the duration of the persecutions of the little horn - a duration which he declares to be of twelve hundred and sixty years (page 72); then (page 182) unto the end of times; page 282, until the French Revolution in A.D. 1789; page 311, making it the general duration of its life; page 324, a war carried on until the reign of the saints; in the same page, during the whole decem-regal period; page 325, the life of the beast, that of the Antichrist, and its war with the saints until the coming of Jesus Christ and until the reign of the saints. He seeks, I say, to reconcile these contradictions by saying, "It is true that they [the saints] are to be, in a certain way, given into his hands, but only until a time and times and the dividing of time; but the war and hatred will last until the second coming." But, further on, we equally find that, though the action of the little horn, as a wild beast, is transformed into that of the woman - or court of Rome - leading the democracy, the horn does not cease to act thus, just as the woman had acted before the democracy (pages 347, 348). Mr. Gaussen could not avoid thus modifying what he had said, because it is clear that the second beast, which he identifies with the little horn, perishes as false prophet after the destruction of Babylon.

96 But let us come to the root of the distinction. I have already called attention to this, that the application made to the saints of the words "given into his hand," is, I doubt not, both arbitrary and false, of which, however, others besides Mr. Gaussen are guilty. It is the times and laws that are given into the hand of the horn. He will think to change all that and will change it. But if we take the little horn according to Mr. Gaussen's system, the distinction he has made is a most unhappy one, because the witnesses, as we have already seen, are in no wise given into the hand of their enemies during the twelve hundred and sixty days, that is, during Mr. Gaussen's second period - say that of the crowned kings; but, quite the contrary, those who would hurt them are killed. It is after having continued their testimony during that period without being hurt, that they are given into the hand of the beast of Mr. Gaussen's third period - "the beast that ascendeth out of the bottomless pit." It is that beast which, making war against them, will overthrow them and kill them. They are given into the hand of the beast of the third period of Mr. Gaussen's system, and not of the beast of the second.

The description of the acts of the woman (page 346) is not in the least according to the word, either for the decem-regal period, or for the time that comes after. The horn and the woman are confounded without saying why. Yet the things are given between inverted commas as quotations. The papal system answers to what Mr. Gaussen says: but what he says does not at all answer to the word. It is the history of the whole book. The little horn, says Mr. Gaussen, has "two periods which St. John has clearly defined to us, the one in his chapter 13, the other in his chapter 17." "The little horn will always be on the side of the strongest." "During the polycratic period, it will, as much as it can, associate its power with that of the ten absolute kings"; it will exercise, we are told, all their power before them; Rev. 13. But during the democratic period, "it will make drunk with its heady wine the ten citizen kings, and will contrive to ride on their revolutionary peoples." That such, up to a certain point may be, the probable history of papacy, according to the Abbé de Lammenais, is possible; but - to say nothing of the arrogance which we were told of elsewhere, which associates itself with nothing, but exalts itself above everything; not to repeat, what I have already called attention to, that it is not a question of their authority, of their presence, but of exercising the authority of the beast in his presence, which is quite a different thing, and that it is not said that it would make the kings drunk and would ride on their peoples, but that the nations would be made drunk, and that the kings of the earth would commit fornication with it; which changes every thing (a grievous thing when the word of God is in question), - I ask, Who will do all that? The little horn, says Mr. Gaussen. But it is a question of the woman in those passages, and the little horn is not the woman. That horn subsists, according to Mr. Gaussen himself, when the woman is destroyed.

97 Besides, John does not speak of the little horn, whether in chapter 13, or in chapter 17. He speaks of a second beast and of Babylon; that is, the writer supposes (contradicting himself as to Babylon) the very thing he would have to prove, namely, that these two things are the horn, and he does so without any proof whatever. Then he says, "This double period of the little horn is therefore clearly established" (page 347). If Mr. Gaussen tells me, "But I have proved it by its duration of twelve hundred and sixty days, which are found both in Daniel and in John," I answer, That duration, if it proves anything, shews that it is impossible to apply to a double period of the little horn, for it ends with the decem-regal period. Moreover, nothing at all is said of the duration of the second beast.* The only proof given is, that the fact of there being a woman, who is not the little horn, shews that the little horn will subsist during that second period, as that woman. And how are these things connected? Mr. Gaussen's ideas on the papacy alone form the connection.

{*I have no doubt that the little horn exists at the same time as the beast of chapter 13; but I absolutely deny that the beast of chapter 17 is a form which takes place during a subsequent period. I do not admit that the woman takes the place of the horn. She is quite another thing. I do not admit that the little horn is necessarily the second beast. These are things which it is essential to prove in order to support Mr. Gaussen's explanation. He does not take the trouble of touching upon them. The duration of the horn, its dominion, its blasphemies, rather resemble the first beast.}

98 For the rest, to apply Babylon to that democratic period, as characterising it, is an idea both unfounded and false. That the kings of the earth will begin to commit fornication with her, in order to restrain the democracy, may very well be. But in Babylon is found all the blood shed upon the earth. We have also in Revelation 17 the description of the beast from the commencement of its existence; and it is with the beast in its unity when it ascends out of the bottomless pit, after it had ceased to exist, that the kings receive their authority. It is not a question of an opinion, as Mr. Gaussen represents it, but of the empire, and whatever may be the political opinion and the woes which flow from the passions of men (the sober-minded Christian will acknowledge it), to have ascended out of the bottomless pit goes much farther than the revolutions caused by the passions of men. I believe that all these things tend to bring about the result; but the beast is always the empire, and not a political principle. "Was, and is not, and shall ascend out of the bottomless pit" can be said of the empire, but not of a principle which is of the bottomless pit, nor of the peoples of different kingdoms under an influence. Babylon is the city of abominations, that is, quite simply, of idols; but it is not only during the third period supposed by Mr. Gaussen. The description is moral and general, without date. I do not believe that any allusion is made in it to democracy, when it is said, "Seven heads and ten horns," although we know very well that historically the strength of democracy has greatly increased.

And see how easily the writer's imagination carries him away. He says that those who, as I believe, form in the present day the great majority of the Christians who have carefully studied the word, have a veil upon their heart when they read both the Old and the New Testaments, like unbelieving Jews. Now, this judgment rests on a confusion which flows from his pre-occupations. After a long dissertation on the merchandise of Rome, which I leave to the judgment of each, Mr. Gaussen asks, "If the unbelief of the Jews is inexcusable as regards the Christ, will one not be able to say as much on the Antichrist?" It is somewhat rash to place the testimony rendered by the life and death of Christ on the same footing as his own reasonings on Daniel and on the Apocalypse. We forgive him also the charge of blindness, which one would have with difficulty forgiven in others. But I will make this sole remark, that Babylon (and the question here is about Babylon) is not the Antichrist. If even it were granted to Mr. Gaussen that the bodies are relics, and that one must be blinded by God like an unbelieving Jew not to believe it, it is none the less true that the Babylon which is referred to is certainly not the Antichrist. I could even question the solidity of a reasoning which would accuse the pope of a crime horrible above anything else, because he thought to change the Scriptures, while "holding nevertheless those holy scriptures to be the Scriptures of his God" (page 323), and which would prove at the same time that the pope is the Antichrist, because he regards no God. But there would be no end to it.

99 Page 361. I make an important remark here on a point which has given a false turn to all Mr. Gaussen's thoughts. "This image," he says, "is the key to the prophecies; it is the abridgment of the great plan of God's providence for the government of the nations." Now I affirm that whatever be the importance of the image (and it is very great), it is the very contrary of what Mr. Gaussen says, that is true. The government (properly so called) of nations on God's part ceases during the continuation of this image, although providence always acts. The image represents the empires which have subsisted during the period called the times of the Gentiles. God governed the nations before the image, having Israel as the centre and pivot of that government. He will inherit the nations and govern them after the destruction of the image. The duration of the image is the period during which Israel is put aside, and which is introduced by these words, "Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field, and the fowls of the heaven, hath he given into thine hand, and hath made thee ruler over them all." Before that, there were different nations, the existence of which was recognised, which were the fruit of the judgment of Babel; Israel had been placed at the centre of the bounds of all nations - bounds which were set according to the number of the children of Israel; and God, having set up His throne at Jerusalem, and built His sanctuary as a building set up on high, from that centre governed all nations in relation to His people. Now, finally He visited them in judgment, as He had done to Shiloh (Jer. 7); and when Jerusalem was taken by Nebuchadnezzar, His glory visited the city, shews the prophet the iniquity of the inhabitants, and then leaves it; Ezek. I I. Instead of different nations, and a people - a special nation owned of God - where God reigned, He sets up an imperial unity in the hand of a human head, by committing unto him all that was recognised of the world, and by placing His people in captivity Finally, He gives up Jerusalem to be "trodden down of the Gentiles, until the times of the Gentiles be fulfilled." Then He will again take up the government, in judging that imperial power which will be in rebellion against Him. But is the government of God on earth limited to the time during which He has given up His people (which He yet always owns) into the hand of His enemies, when His people are groaning in captivity, and when His holy city is in the hand of the Gentiles? Is the whole of prophecy included in a book written by a son of the kings set up by God, "on the throne of the Lord," captive in Babylon, fasting and presenting his supplications unto God, and praying that such a state of things might come to an end? Clearly not. The time during which God's people are in captivity is not properly the time of God's government; and a system which considers it as such, and which takes no account either of that people or of the mass of prophecies which apply to them, necessarily falls into that which is false. Daniel naturally speaks only of these times of the Gentiles. He belonged to that captivity, and God gave His precious servant the divine light which gave him to understand that God had not forgotten His people. But the most detailed prophecies of Daniel are given after the return of the Jews to Jerusalem, a circumstance which makes one feel that the true captivity, the times of the Gentiles, still existed - a truth to which the chief priests put their seal, by crying, "We have no king but Caesar." Daniel confines himself to that period. He goes on till the judgment, by God, and His taking possession of the government; and there he always stops.

101 He never describes that government nor its effects; he remains the prophet of the captivity. Nothing more important in its place; but, I repeat, to neglect all that is said elsewhere, and to present, as the government of God, the period during which God has committed it to the Gentiles, until He takes it up again in judgment, on account of their unfaithfulness, is to pervert all the truth and all the force of the word on those subjects. In Psalm 82, we have an appeal made to God, that He may interpose by taking the judgment into His hand. I repeat then, all Mr. Gaussen's system is wrong in its first idea, in its starting-point. It is false, completely false. And the fallacy of his starting-point which leaves aside the Jews and the government of God exercised in relation to that people (a government left in the hands of the Gentiles in Nebuchadnezzar, and taken up again at the time of the judgment of the beast), gives a false turn to everything he has built up thereon. The times of the Gentiles - times during which His people is rejected - are not properly the time of the government of God, although in one sense He always governs. Certainly it is not such exclusively. The system of the nations, and Israel chosen from among them, existed until Nebuchadnezzar. It will be recommenced in a far more excellent way, when the beast shall have been destroyed. The interval is the time of the beast in contrast with the government of God. Therefore do we find the church, which is in heaven, placed by Mr. Gaussen, as the great mountain on the earth, in the Pentaples, column 3.

I have only two things more to call attention to, what Mr. Gaussen calls the rule of the two ends, and the end of the last column of the Pentaples. The first, the rule of the two ends, is this: The man of sin (that is, the little horn, which he has nowhere shewn to be the little horn) reaches from the time of the invasion of the barbarians, at one end, to the reign of Jesus Christ, at the other end. As to the last end, I have nothing to oppose; the little horn will be destroyed by the coming of the Lord. It is the other end that is in question. Listen to Mr. Gaussen: "The little horn was growing slowly, and with unperceived progress. The ten first horns had presented themselves to Daniel, all at the same time, all already great and threatening, all in the midst of the foaming sea" (page 10). How in the midst of the foaming sea? Historically, as to the dates, they were not on the beast when it came up from the sea. We must add, according to Daniel, that "four great beasts came up from the sea" (chap. 7: 3), and the fourth "had ten horns." Now, if the ten horns were in the midst of the foaming sea, they were on the beast who was coming up from it, already all there, and all great. Now, it is quite evident that the Roman beast did not come up from the sea at the time of the invasion of the barbarians. And yet the ten horns were all there at the same time, great and threatening. Besides, there was nearly a century and a half between the first invasion of the barbarians and the last. Nevertheless Daniel sees them all great at the same time. What consequence do I draw from this? That the ten horns are a description, without there being any date supplied by the symbol seen by Daniel. There are there, possibly, when the little horn comes up; but as to the moment when the latter shews itself, there is absolute silence on Daniel's part. The existence of the horns is not given there as a date.* They are there on the beast; nothing is said of their beginning, nor that it is a question of their whole duration since they began, nor that the little horn began immediately after. There is not a single trace of what Mr. Gaussen advances. The chapter does not lend itself to dates, for the beast has ten horns when it comes up; they exist when Daniel sees it. He saw it come up out of the sea.**

{*In the Apocalypse there is an element which overturns Mr. Gaussen's system, namely, that the horns and the beast subsist during the same period. But I confine myself here to the examination of Daniel.}

{**Mr. Gaussen makes this sea to be the Mediterranean, and sitting on the Mediterranean is, according to him, that which the beasts characterise. Coming up from the sea has no reference whatever to that, the sea being the multitude of nations. Now that is the only connection of the beast with the sea. To sit is not to come up.}

102 If I examine the Apocalypse (chap. 13), the beast with ten horns acts during twelve hundred and sixty days; but as to the invasion of the barbarians which lasted such a length of years, there is no question of it. As to the second beast, which Mr. Gaussen, without proving it, pretends to be the little horn, there is no question of a date. So that there is absolutely nothing to shew that that beast - and, in general, that the man of sin - reaches up, by the only end which is referred to, to the time of the invasion of the barbarians.

Perhaps I am as blind as a Jew, but I do not even see in it the Pentaples to which Mr. Gaussen refers me (page 382). I see a frightful head, which comes out of the sea, with ten horns and an eleventh horn which is smaller than the others. But how does this plainly shew that the existence of this little horn begins at the time of the invasion of the barbarians?

103 In a word, the teaching of the prophecy does not bear upon any beginning whatever of the ten horns, nor upon a beginning of the little horn, at any moment whatever of the existence of the ten. There is a complete absence of proof. The little horn will continue till the coming of Jesus, twelve hundred and sixty days, and the beast with ten horns during twelve hundred and sixty days; but this only overturns the writer's system, because he would leave time enough for his democratic beast afterwards.

Finally (and this is the last point), the writer places the resurrection after the judgment of the beast and the false prophet. Here are the passages which shew this cannot be. 1 Thessalonians 4 teaches us that we shall be caught up to meet the Lord in the air before He is on earth to execute judgment. Therefore it is not possible that the resurrection should be after that judgment. Colossians 3: "When Christ, who is our life shall appear, then shall ye also appear with him in glory": so that we shall have been raised before He appears. Jude says, "Behold, the Lord cometh with ten thousands of his saints."

The appearing of Jesus is with all His saints, and, in Revelation 17, those who are with Jesus are "called, and chosen, and faithful." The marriage of the Lamb takes place before He comes on the white horse, and the armies which are in heaven follow Him, for the destruction of the beast. Mark well that the angels, although chosen and faithful, are not called ones. The connection which Mr. Gaussen seeks to establish between the church and these prophecies, is entirely contradicted by the word. Pay attention to this, reader, for it is most important.

You are misled by the book as to your faith: in it, the church is put out of its place. Its true position is denied. Had it not been for this, I would never have made a remark on Mr. Gaussen's system - a system where an ardent imagination has united to the beauties of an attractive style serious errors, and thoughts which nearly all deviate from the word. I own that I find something very serious in the way of quoting the word, that is, in advancing things which are not there, with a "St. John says so," or "It is written," etc. In the beginning, I had no other idea but to point out the four or five main points which I have shewn to be destitute of all proof; but the importance of the questions, and the gravity of the errors, induced me to touch briefly upon nearly all the foundations which the writer has laid down. I have avoided all discussion of doubtful points. I have confined myself to shewing that the system has no foundation whatever in the word.

104 It is a mixture of a few elements of truth, already explained two centuries ago, with the most grievous errors, recently introduced in order to oppose the light God has vouchsafed to His church in these latter times - errors to which Mr. Gaussen adds a few new and false elements, taken from the events of the day, clothing the whole with an attractive style, used to turn away the church from waiting for the Lord, and to confound the judgment of the world with our gathering together to Jesus.

The publication of the second edition of the first volume of "Daniel the Prophet" gives me an opportunity for adding a few words to what I have just been saying on the second and third volumes. Mr. Gaussen's remarks on chapter 11 make us understand more exactly what his views are on the ways of God at the end of time. I am only occupied with his views on prophecy. I respect the piety one meets with in this first volume, although it is wrapped up in such a mass of history and imagery, which no doubt have attraction for most readers, but which, at times, may tire those who look for biblical explanation. I leave to every one his judgment in this respect, and I only take up the interpretation of chapter 2.

The little stone, according to Mr. Gaussen, is "some feeble portion of the church of God, which will become the occasion of the ruin of the colossus, and of the coming of the reign of Jesus Christ." The mountain itself out of which it is cut "is the church of God, which has subsisted in all ages by the side of the image and before the image, but which is only then to obtain dominion among men." The first thing here that fixes attention is, that the stone, this "feeble portion of the church," is to be separated from the mountain by "the providence of God and by the power alone of His divine Spirit." This is singular, if the mountain is the true church which has subsisted by the side of the image in all ages. Why should this little portion be separated from the true church? But I let that pass. According to Mr. Gaussen it is the little stone which itself, at a later time, becomes the mountain which fills the whole earth. And as to the other mountain, what becomes of it? Do the separatists absorb the aggregate of the church? and do they, by themselves, execute the judgment?

105 But I leave all this. I only remind the reader of the remark already made, that, according to the word, the kingdom is set up in the days of the ten kings, and that assuredly the church was not set up in the days of the ten kings. And, pay attention to this, that it is the kingdom that God has established in those days which breaks in pieces and consumes all the kingdoms of the image. "But," says Mr. Gaussen, speaking of the little stone (without saying clearly whether he speaks of its existence, or of its work of destruction), "it will begin in the toes of the image." How will it begin? The stone was cut, without hands, out of the mountain which was by the side of the image. The stone was not in the image; it did not come out of it, and formed no part of it. It smote the image and broke it to pieces. What was it then that began?

But see in what way Mr. Gaussen has changed according to his fancy that which the word says. "It will begin in this way; true Christians will never rise up against the powers that be. But if any one of the children of men is unfortunate enough to rise up against the church of Jesus Christ, sooner or later he will there destroy himself;* if he will seek to break it to pieces, certainly he will there break himself to pieces . . . . It is thus, dear children, that in the last days the church will break to pieces its adversaries; it will overcome by the blood of the Lamb, as it is written; 'it will overcome through the patience and through the faith of the saints.'" So that this terrible blow of the little stone, which grinds to powder the image and utterly destroys it, is an attack of one part of the image against the church, which will overcome through patience. Is this a serious interpretation of the word of God?

{*It is also remarkable enough that the Lord Himself speaks of the two things, that is, the result of falling on the stone, and the falling of the stone on any one, placing them in contrast. He says, "Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder." So that the teaching of the Lord places what is in question in the passage of Daniel, in contrast with the application Mr. Gaussen gives of it.}

"Finally," says Mr. Gaussen, "the following are the immense results of this awful collision. One of the kings or several of the kings that belong to the Latin Church, angry with a certain portion of the people of God, will seek to crush it; but they will be broken to pieces like the chaff," etc. "There will remain nothing but their dust, nothing but a frightful anarchy; the complete and universal breaking up of all the governments and powers that are will begin in the toes of the image" "In the midst of that frightful trouble one will see this little stone growing, growing, growing, by the power of God. Some time later it will have become a great mountain; and still later it will finally fill the whole earth." After these ideas of Mr. Gaussen, I take the liberty of presenting the word of God:

106 "Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth."

"And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever."

Do we find there one single idea which resembles those of Mr. Gaussen? Do the toes attack the stone? Does the stone manifest the Christian mildness and patience which bears with the evil? Is it not quite evident that the word of God speaks the very contrary of what Mr. Gaussen says? Is it not evident that the time of patience is ended, when the stone acts and when the time of the judgment is come? Is it not clear that the blow from the stone is, above all, a judgment which utterly destroys every trace of the kingdoms of the image? Is it not evident that it is the only thing which the little stone does, and that it is after this has been done that it fills the whole earth? Is it in the midst of anarchy that it grows? All Mr. Gaussen's system is only an endeavour which tends to substitute its own ideas in the place of the testimony of the word.

Reflect well upon it, reader; I say it seriously. That explanation presents to us, perhaps, the expectation of Mr. Gaussen in the year 1837; but not one single thought of the passage in Daniel. And remark how carefully Christ is excluded from this judgment. "Thou wilt fill the earth, O church of my Saviour. This work of the little stone will become the occasion of the coming of the reign of Jesus Christ." Will He not then come Himself to execute the judgment? Let us examine what is said by other passages of the word. Will there be "an anarchy, a complete breaking up of all governments," before His arrival? By no means.

107 "And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour [during the same period] with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb and the Lamb shall overcome them: for he is Lord of lords, and King of kings; and they that are with him are called, and chosen, and faithful." There will be no anarchy there, no breaking up of governments, before the Lamb comes. And how then are they broken to pieces? The word relates to us the accomplishment of the judgment, of that victory of which the passage just quoted has spoken to us. "And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called, The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God." Is that a feeble portion of the church, which overcomes through patience? And yet there cannot be two judgments of the same kind, for the blow from the little stone consumes the kingdoms, so that no place is found for them.

Finally, here is the judgment itself:

"And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth; and all the fowls were filled with their flesh."

108 Who is it that executes the judgment? The kings, smitten by the stone, are found here. Their power is not yet carried away like the chaff of the summer threshing-floors. Is it against the church on earth that they are making war? Read also the end of chapter 14. Who is it that treads the winepress of the wrath of God, so that His vesture is dipped in blood? Read also Isaiah 63, and you will see who it is that is come from Edom, with garments dyed with red, after having been alone, as to the peoples of the world, to tread the winepress

I have already called attention to the manner in which Mr. Gaussen excludes Christ from the judgment of the beast, so that I do not return to it. There have been judgments executed on the beast, vials poured out, and that even upon its seat or throne; but here it is a question of a final judgment with respect to the image, with respect to the ten kingdoms - a judgment which causes them to disappear from the face of the earth. To exclude Jesus from it, so as to make it a consequence of the persecution of some little portion of the church, is enough to shew that the whole system which hangs upon it is nothing but the sport of the imagination of man. I respect, I repeat, the piety of the writer; I honour him, as sincere; as a man, I respect him. But I frankly own that I feel no respect for such a use - for such a perversion - of the word. I make allowance for an ardent imagination; I acknowledge how easy it may be for one to make a mistake on such subjects, if one goes beyond the plain teaching we may have received from God, and of which every one who has studied prophecy with piety will bring his share, whatever be his system. But as to Mr. Gaussen's book, it is not only that it contains an erroneous system. The writer avows that it is good to consider the coming of the Saviour as being at a distance for the church. He destroys the great foundations of the word, not on prophecy, but with regard to the judgment executed by Jesus; and he gives as quotations that which is not found in the word, in a way that deserves the strongest reproof of every faithful soul. The more Mr. Gaussen is surrounded with esteem (and I do not doubt that he deserves it, humanly speaking), the more important it is to denounce the evil. The piety and apostolic authority of Peter only served to carry away all the converted Jews and Barnabas by dissimulation, when he fell into it. The failures of a godly man are the most dangerous of all failures.

What Saints will be in the Tribulation?

J. N. Darby.

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The question, Will the saints be in the tribulation? suggests itself to every one who is occupied with the hopes of the church of God and the prophetic declarations of Scripture as to the close of this earth's painful and laborious history. Personal anxiety suggests it on one hand, and on the other it connects intimately with the gravest and most vital points of prophetic enquiry; or rather of the true character of the church of God and its condition at the close.

I cannot, in the space allowed me here, enter at large into the declarations of the Old Testament as to a remnant, nor of the New as to the church. But a short answer to the question itself will help to throw light on the points I allude to and on the rapture of the saints. I purpose adding a development of the true force of 2 Thessalonians 1, 2, so often introduced in the discussions which have arisen on these subjects.

And first, as to our being in the tribulation: How do I know there will be a tribulation? I must get some revelation of it. He who would place the church in it will answer me, I am sure, that the Scriptures are clear on the point. There will be at the close a tribulation, a time such as there has never been, till the Lord's coming brings deliverance. What, then, are the Scriptures which tell us that there will be such tribulation? I am not aware of any other direct ones than these: Jeremiah 30: 7; Daniel 12: 1; Matthew 24: 21; Mark 13: 19 (Luke does not speak of it nor of the abomination of desolation); to which we may add the more general passages of Revelation 3: 10; chap. 7: 14. The first four passages do effectively prove that there will be a time of tribulation such as never was since there was a nation, or, as it is expressed in Mark, "such as was not from the beginning of the creation which God created, neither shall be." The passages from Revelation apply, we shall see, to a wider sphere than the preceding ones; but as they speak of a great tribulation, I have, of course, quoted them. There will be then a tribulation. The other part of the question still remains: Shall we, who compose the church, be in this tribulation?

The answer to this question must be sought in the passages which speak of the tribulation itself. The first of them, Jeremiah 30: 7, is as clear as possible in announcing those to whom it applies: "It is the time of Jacob's trouble, but he shall be delivered out of it." This time, then, of trouble, such as never was nor will be (so that there cannot be two), is the time of Jacob's trouble. Nothing can be clearer or more distinct. The whole chapter may be read, which sets it in the clearest light. It is not merely that Jacob may be found there, but when it is said, "Alas! for that day is great, there is none like it," the trouble spoken of is Jacob's trouble.

111 The next is Daniel 12: 1. This is also positively declared to be of Daniel's people. The whole prophecy is the description of what is to happen to Daniel's people in the last days. Dan. 10: 14. Michael, also (compare Dan. 10: 21), Will then stand up for that people, and, as Jeremiah had said, they will be delivered (that is, the elect remnant - those written in the book). Daniel's testimony then is also quite clear. The tribulation is the tribulation of Daniel's people. But this is the rather important because it carries us at once to Matthew, the Lord Himself declaring that He speaks of this same time and same event, using the terms of Daniel, and referring to him by name as well as to the statements of the passage. Compare Matt. 24: 15; Daniel 12: 11.

But all the language of the passage in Matthew confirms this. Those who are in Judea are to flee to the mountains. Those who are on the housetop are not to come down to seek anything. The abomination which causes desolation stands in the holy place. They are to pray that their flight may not be on the sabbath. False Christs and false prophets are to seduce with the hopes cherished by the Jewish people. All is local and Jewish - has no application to hopes which rest on going to meet Christ in the air. What is in question is "flesh" being "saved" (i.e., life spared on earth). Mark relates evidently to the same event and almost exactly in the same terms. Thus these four passages, which speak of the unequalled tribulation, apply it distinctly to Jacob, Jerusalem, and Judea, and the Jews, not to the church. It is entirely another order and sphere of things from the church, and professedly so.

There are two passages which, as I have said, are more general: Revelation 3: 10 and Revelation 7: 14. Do these, then, apply to the church? The language of Revelation 3: 10 is this, "Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world to try them which dwell on the earth." That is, when the church is addressed, it is with a declaration that she will be kept from that hour which shall come to try others. So that thus far the testimonies of Scripture declare that the unequalled tribulation is for Jacob, and that, when the time of temptation is spoken of in addressing the church, it is to declare that the faithful shall be kept out of it.

112 Revelation 7: 14 may seem more difficult; still it bears witness to the same truth. For the heavenly kings and priests (that is, the elders who have represented them from the beginning of the second or strictly prophetic part of the book) are professedly another class of persons, who have not come out of the great tribulation. One of these elders explains to John who those who have come out of the great tribulation are, another class of persons from themselves. One of them asks John, Who are these who are arrayed in white robes? etc. John refers to him, and then he explains. That is, the crowned elders are quite a different class from them; so that, while admitting the passage to be obscure in certain points, it is clear in this - in giving us the elders and those who came out of the tribulation as two distinct classes. The crowned elders are not at all represented as having been in it, but as pointing out others as those that come out of it. Every element of the description of these persons confirms this distinction

Another passage - Revelation 12 - while not using the term tribulation, yet speaking of the epoch at which it is to happen, strongly confirms this same truth. When Satan and his angels are defeated by Michael, he is cast out and come down to the earth, having great wrath, knowing he has but a short time, and persecutes the woman. Now what is the effect of this most important event on those who can celebrate its bearing? That the trial of the heavenly saints is ended, and that of the inhabiters of the earth and the sea just about to begin in its most formidable shape, because Satan is cast down there. The language is this: "Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ; for the accuser of our brethren is cast down, which accused them before our God day and night: and they overcame him by the blood of the Lamb and by the word of their testimony, and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea," etc. Now I do not say that this is the moment of the rapture, for I think it is included in the man-child's being caught up. But I say this that, at the moment of the commencement of the great rage of Satan for the three times and a half, the entire deliverance of the heavenly saints from his power, and their definite triumph is celebrated; that is, they are not exposed to that last time of Satan's rage. This chapter, then, confirms, in the fullest way, the exemption of the church from the last and dreadful time of trial. I am satisfied that the whole teaching and structure of the Revelation confirms the same truth; but this would evidently lead me into too large a sphere of enquiry.

113 We have found that the passages which speak of the tribulation first apply it directly to the Jews on one side, and then exclude the church from it on the other. I do not see how such a point as this could be made clearer by scripture.

I now turn to the interpretation of 2 Thessalonians 1, 2. There is in the latter chapter and (I think I may say) acknowledged mistranslation, of which the true and undoubted sense gives the key to the whole passage. I refer to verse 2, "as that the day of Christ is at hand": it should be "is present." The word is used for, and translated in two different places, "present," in contrast with things to come - "things present and things to come." This is always its sense in Scripture. What the Thessalonians were troubled and upset in their minds by, then, was that they had been led by false teachers (pretending to the Spirit, and even alleging a letter of Paul to this effect) to suppose that the day of Christ was actually come. The violence of persecution was very great; and as the day of the Lord is in effect spoken of as a day of terror and trial in the Old Testament, these false teachers had profited by this to persuade them it was there.

The apostle with divine wisdom sets them morally right in chapter 1, as to their feelings and sentiments as to this, before entering in the second into positive instruction as to the fact of the Lord's coming. He shews them the folly (since Christ was to appear for that day, He Himself being present in it) of supposing that it was His own people and faithful ones He was going to make suffer and cast into distress and tribulation. No; it was His enemies and theirs who would be in affliction in that day, and they themselves in rest and peace. The very righteousness of God would assure this. It was a righteous thing with God to recompense tribulation to them that trouble them, and to His troubled ones rest, when Christ shall be revealed, for this was what brought in the day. It was only shewn by their tribulations that He counted them worthy of His kingdom that was then to come.

114 In a word, as the day was Christ's and brought in by His personal presence, when it was there they would have rest and their persecutors trouble. It is the contrast of state when the day is there, not the epoch of its commencement, which is spoken of. Indeed, had it been so, it would have been a poor and uninspired comfort, for they would not have rest yet. On the other hand, the adversaries of the constant expectation of Christ would gain nothing; for the apostle's words so interpreted would have led the saints at Thessalonica to a constant expectation of His appearing, instead of their rapture, as the moment of getting rest. But the truth is, the using the Greek word anesis (rest) as significative of the moment of attaining the rest is a mistake. The word, though used for the time of obtaining relaxation, is equally used for a state of ease, or even pleasure. It is never used in Scripture for the moment of obtaining relaxation from trial, but always in the general sense of a state of ease, one contrasted with theipsis (distress). The whole and sole force of the apostle's reasoning is this, that as the Lord Himself was to bring in the day, it could not, when there, be a day of distress for His people, but evidently for His enemies and their persecutors. In chapter 2 he proceeds to unfold to them the real order of the events, and especially in connection with the place they had in them.

Here, again, we meet a question of criticism, but it affects very little the reasoning of the apostle. Some would change here the authorised English version, and read, "But we beseech you, brethren, concerning the coming," etc., instead of "by the coming." The preposition itself is used in both ways; but its constant force with words of beseeching is 'by' (sometimes 'for,' which has no place here). The force of the apostle's reasoning is this, that as they were to be gathered together to Christ, they could not be in the day which was to come by His appearing; they were to go to meet Him in the air, and hence could not be in the judgments of that day, it trials or its terrors.

The apostle had taught them in his first epistle that they were to be caught up to meet the Lord in the air. Hence he could refer to it as a known truth. The saints were not to await the coming of the day of the Lord on the earth, but to go up to meet Him in the air, and be for ever with Him. Did He appear, they, we know, would appear with Him. But here he speaks of what they ought to have remembered, that they would go up before the day, and hence they could not possibly be there in their actual state on earth, if the day was. The church's connection with the return of the Lord was, to go up to meet Him in the air, to be gathered unto Him. The day was entirely another thing; it was vengeance from His presence. Neither could the day therefore come before the objects of vengeance were there. An apostasy would come, and the man of sin would be revealed, whom the Lord would consume with the breath of His mouth, and destroy by the appearing of His presence.

115 That is, we have two things (which from other scriptures also we know to be distinct, exactly in this way, Christ's coming, and the manifestation of it; for when He appears, we shall appear with Him - hence we must be with Him before even He appears at all, yet at His coming), the coming of Christ and the public epiphany of His presence, with one of which the saints are directly connected, by being gathered together to Him; with the other, the day, because at His appearing He will execute judgment against the ungodly. They will be punished with everlasting destruction from the presence of the Lord, and from the glory of His power. But He will come to be glorified in His saints, and admired in all them that believe; that is, they will be in the display of this glory in that day. They will appear with Him in glory - be like Him. Now it is quite certain they will not appear with Him when they are caught up to meet Him in the air. Thus it is not merely particular expressions, though these are clear and forcible, but the bearing, and object, and course of reasoning of the whole chapter, which shews the distinction of the rapture of the saints before Christ appears, and the coming of the day when He is admired in them.

What is important to remark is, the entire difference of relationship in which the saints are put with Christ: we belong to Him, go to meet Him, appear with Him, are glorified together. The practical result is, not merely to clear up a question of dates and of time, but to change the whole spirit and character of our waiting and Christ's coming. We wait for Him to come and take us to Himself, the full realisation of our heavenly calling. There are no events connected with our relationship with Christ. We have no need of judgment to participate in blessing under Him; we go out of the midst of all events to meet Him above. The Jews and the world are delivered by judgments. Hence they must await the course of events and the full ripening of earthly evil for judgment; for the day will not come before. Hence, we find in the Psalms the appeal for judgment and the times of it, the declaration of the overwhelming character of evil, and the cry to God to shew Himself and render a reward to the proud. The church on earth has no need to seek this; she belongs to Christ, and will be caught up to heaven out of the evil.

116 I add a few words on another passage suggested to me as one by which difficulties have been created in some minds, really desirous of the truth. I mean the connection of chapters 4 and 5 of first Thessalonians. I confess it does not affect my own in any way; but as it does the minds of others, it is well to notice it. The difficulty, if there be any, arises from a serious confusion in the minds of those who make it - the very confusion into which the Thessalonians were led, namely, taking tribulation for the day of Christ. For the day of Christ, Christ must appear. Let us only keep this clear in our minds, and all these difficulties vanish.

The Thessalonians looked so earnestly for Christ's coming, with no further knowledge of the manner or order of it, that they thought believers who had died, and perhaps died even for Christ, would not be there to meet Him. This mistake the apostle corrects. He tells them that they must not grieve as those without hope; that they would not be left out of the cortege of glory; that Christ would bring them with Him. He then explains to them the manner, and shews that it is by their resurrection, which would take place before even the then living ones are changed; and when this is also wrought by divine power, all would go up to meet Him in the air, and so they would be for ever with the Lord. This parenthetically explains the manner by express revelation. They will go up to meet Him - subsequently, as we have seen from Colossians, appear with Him when He appears. The parenthetical part merely gives the association of the saints with Christ Himself, which is our proper portion.

But he had said, as a general truth, in answer to their fears, that God would bring them with Christ. This leads him naturally to the general subject. He had no need to speak of times and seasons. The Thessalonians knew perfectly that the day of the Lord so cometh as a thief in the night, and when they (the world) say Peace and safety, sudden destruction would come upon them, as travail upon a woman with child; he adds, "But ye, brethren, are not in darkness that that day should overtake you as a thief: ye are all children of the day." It is alleged that the apostle could not have said that the day would not overtake them as a thief, if they were not to feel liable to be in some sort overtaken by it. Now, if the teaching of the apostle be examined, even in the place, there is no possible ground for this: for the day of the Lord Christ must appear. But he had just taught them that they were to be caught up to meet Him in the air and be brought with Him. That is, he had taught them what made it impossible to suggest that the day could overtake them in any way or manner whatever. They were of the day, so to speak, as he indeed says, "ye are children of the day," "let us who are of the day."

117 This passage says nothing of not being in the tribulation - we have treated that point already; but the objection confounds the tribulation and the day which really closes it. The tribulation is Satan's power (though God's judgment in woe); the day is Christ's, who makes it and binds him. But the passage speaks not at all of the tribulation, though it supposes nothing of the kind; but it does speak of the day of the Lord, and with instruction as to the portion of the saints, which shews that it can have in no way whatever to do with them. They are of it and to come in its power. All it says is - The day will overtake them as a thief: but it will not overtake you, for ye are of the day. It says nothing of times and seasons, but negatives the application of the well-known truth to them.

The Rapture of the Saints and the Character of the Jewish Remnant:

Showing the position which the Scriptures give to the remnant in Israel, in the latter day, in prophecy, in the Psalms, and in the New Testament; and the rapture of the saints, gathered by the Holy Ghost sent down from heaven, before the tribulation of the last days.

J. N. Darby.

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The rapture of the saints to meet the Lord in the air, before His manifestation to the earth, and the existence of a Jewish remnant, in whom the Spirit of God is graciously working, before the Lord manifests Himself to them for their deliverance, is happily attracting the attention of Christians. It has made sufficient way to be the occasion of a renewed opposition, which can only do good by urging serious Christians to examine the scriptures on the subject - an examination, which will, under grace, spiritually enlarge their apprehensions on many most important points, full of blessing and interest for their souls. The true character of the church of God will appear, and the nature of its connection with Christ, on the one hand, and the ways of God in the government of the world on the other - the two great topics of which the Scriptures treat; besides that first of all concerns, the reconciling of the soul with God. On this last also, indeed, a right intelligence of the other two casts abundant light. The rapture of the saints before the appearing of Christ, strange as it may appear to some, has nothing to say to the church, directly or exclusively; but as we form part of those caught up, it, of course, interests us in the highest degree.* The rapture is in connection with the glory of the kingdom; and the saints in general, who are to reign in the kingdom, have part in this rapture. Still, indirectly, the enquiry leads to the question, What is the church? because the doctrine of the rapture of the saints, before the appearing of Christ, connects itself with the existence of a Jewish remnant waiting for deliverance after the rapture and before the appearing; and the position of this remnant connects itself, more or less, with the spiritual condition of the saints before the manifestation of the church on the earth.

{*Hence, indeed, it is often, in a practical way, treated of, in Scripture, as applicable to those who now believe, without going farther.}

119 Those who believe in the rapture of the church before the appearing of Christ hold that the church has a special and peculiar character and connection with Christ, in virtue of its being formed into one body by the descent of the Holy Ghost from heaven; and that, while salvation is always necessarily the same, the relative condition of the saints previously was a distinct one. They are convinced that in the Psalms a Jewish remnant is found, and that thoughts, feelings, hopes, fears, into which the Spirit of Christ enters prophetically with and for them, are there expressed in their behalf. This remnant is believed to be continually spoken of in the prophets, as existing before the appearing of the Lord, and waiting for that appearing, and delivered by it. But, further, the Lord Himself being a minister of the circumcision for the truth of God, as well as a Saviour, presented Himself necessarily to Israel, according to these promises, and became associated with the remnant, and the leader of it, as far as it was awakened to know Him. Hence the interpretation of many passages of the New Testament also became involved in this question; and, indeed, the whole order of the dispensations of God. But above all, the question of the church and its privileges, as formed by the Holy Ghost sent down from heaven, is important and essential in this matter, and a right understanding of it a key to the interpretation of the word of God.

On the other hand, the denial of the existence of a Jewish remnant, such as is above spoken of, involves the most grave and, indeed, fatal consequences; because it connects, especially through the contents of the Psalms, the Spirit of Christ, which speaks in them, with the ungodly and unconverted Jews, and makes the declarations of integrity and uprightness, not the breathings of a righteous soul pleading with God - yea, its pleadings furnished to it by the Spirit of Christ - but the pride of self-righteousness presenting itself to God. It is hard to suppose that any could allege that the Lord should give all this self-righteousness by revelation in connection with - yea, identified with - the breathings of Christ's Spirit and the piety flowing from it; but such is the theory of those who deny the rapture of the saints before Christ's appearing, and, consequently, the existence of a Jewish remnant, in which the Spirit of Christ is at work in connection with the hopes proper to Israel.

120 A point connected with this has been insisted on by the adversaries of the truth, to which I advert here only to leave it aside, as not touching the main point, even if true, and used by them only to obscure the great and vital truth of the rapture of the church - I mean the secrecy of the rapture. The two points on which it is important to have the clear testimony of Scripture are - first, that there will be a Jewish remnant at the end, with a place belonging to itself as such; secondly, the true character of the church of God.

That there will be a Jewish remnant at the close, delivered and blessed by the Lord at His coming, blessed on earth, is, beyond all controversy, the doctrine of Scripture. This remnant has neither the church's heavenly blessings nor the church's hope. For those who have enquired into these subjects, it ought not to be necessary to quote passages of scripture to prove this. Still, as it is in its consequences a very important point, I will reproduce here some of the principal passages which prove the fact that there is a remnant, and shew the state in which that remnant is. First, as regards the Jews, Zechariah 13: 8, 9: "And it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein. And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The Lord is my God."

As regards the ten tribes of Israel, the case is somewhat different; the rebels will not enter into the land. Of Ezekiel 20: 33-38 I quote a part: "And I will bring you into the wilderness of the people, and there will I plead with you face to face . . . . And I will cause you to pass under the rod, and I will bring you into the bond of the covenant: and I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: and ye shall know that I am the Lord." Still they will be united in the land. See Ezekiel 37: 11-28. In verse 19: "Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand." Verse 24: "And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes and do them. And they shall dwell in the land that I have given to Jacob my servant, wherein your fathers have dwelt . . . my tabernacle also shall be with them."

121 As regards Judah, Daniel tells us: "And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation, even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book." I have no doubt verse 2 refers to those scattered in the countries; but on this point I do not dwell here. Only let the reader remark that the wise and those that instruct the* many in righteousness are distinguished from the rest (v 3; see chap. 11: 32-35). The general blessing and promise to Israel may be seen at the close of Hosea 2 and 3. I do not quote in detail here, because these passages do not touch the question of a remnant. For the great day of trouble the reader may compare Jeremiah 30: 4-9, and for the certainty of their blessing in general, that chapter, and chapters 31, 32, and 33. I might refer to a multitude of chapters besides, but this may suffice.

{*Not "turn many to righteousness." It refers to chapter 11: 33, and other passages, where these wise ones are noticed. (See chapter 11: 35; 12: 10.)}

What I have quoted also shews that it is the remnant of Israel which is blessed with Israel's blessings. As it is said in Isaiah 10: "For though the number of the children of Israel be as the sand of the sea, a remnant shall return"; and verse 21, "'the remnant shall return, even the remnant of Jacob, to the mighty God." The points thus made clear are that it is the remnant which is blessed, and blessed with Israel's blessings, according to promise, in the land, with Jehovah as their God. The next and capital point (for what precedes is generally admitted), is their previous state: is it a Christian or church state? And now I pray the reader to mark one most important consequence of any supposition that this remnant of Israel is previously in a Christian or church standing. Their blessings are, the earthly glory, under Christ, in the land, according to the promises made to them.

122 Now, if their hopes have been church hopes, and their spiritual condition the same as ours, their hopes are not fulfilled, they are disappointed in them; or (and it is this I pray the reader especially to remark) if they are not, our hopes are reduced to the level of Jewish earthly and temporal ones. Now this is the great object of the enemy in all this scheme, for that it is the positive work of the enemy I have no doubt at all. In denying a distinct Jewish remnant, having Jewish faith, Jewish hopes, and resting on Jewish promises, it reduces the church to the level of these; and the value and power of spiritual blessings in heavenly places in Christ, and the place of Christ's body in union with Him, is denied and lost. It is this which makes the question vital for Christians themselves. The great object of the enemy in denying the rapture of the saints before the appearing of the Lord, and in the consequent rejection of a distinct Jewish remnant, with Jewish hopes and Jewish piety, is to deny and destroy the proper faith of the church of God, and to set the church itself aside. Far be it from me to say, that all who have fallen into this system have any such purpose, or are even aware of the effect; but the effect is nothing the less produced, and the loss theirs, though the intention be not. They are deceived by the enemy, though far from intending to deceive with him.

But my task now is to shew, from Scripture, that this honoured and glorified remnant are previously under the influence of God's Spirit - a people waiting on the Lord; I repeat, that those who are blessed as Israel by the Lord are previously waiting on the Lord, and that the Lord recognises them in this character.

There are two classes of texts referring to Israel in the latter day, to one of which I only refer here, and leave aside, though full of interest, as not bearing on our present subject. I speak of the texts which speak only of the intervention of God in power, whether to deliver or gather Israel, blessing the nation in contrast with their previous depression and misery, without touching on the question of a remnant, or the state in which that remnant is found. I refer to such passages as Amos 9, Jeremiah 30-33, and many like passages.

The other class refers explicitly to the despised remnant and its state previous to Jehovah's intervention in power to deliver. Texts of this character are what I would now lay before the reader, quoting as many as are needed to shew the existence of a godly though oppressed remnant, which is under the influence and working of the Spirit of God. This truth rests not on a few casual texts, but on the constant teaching of the Scriptures. For the Lord shall judge His people, and repent Himself concerning His servants, when He seeth that their power is gone, and that there is none shut up nor left. Not only this, but it will be found that these scriptures connect this remnant of the latter day with those who had ears to hear when the prophets spoke. The connection of "the day," or "that day," with the testimony delivered by the prophet at the time, and that without supposed interruption or interval, is characteristic of prophetic scriptures. But we shall find that this is applicable to the testimony of Christ viewed as the great Prophet of Israel, by whose Spirit alone the prophets prophesied; and that thus the prophetic witness is continued in connection with a waiting remnant during His life, and even after His lifetime, in connection with God's government of Israel, and as long as God dealt with that people as such; and that the doctrine of the church alone took the witness of God entirely out of this connection. The doctrine of a heavenly calling paved the way for this, though not the same thing as the church, though the church had surely a heavenly calling; while the destruction of Jerusalem, and the judgment of the nation connected with this event, and the warnings which refer to it, closed and broke all connection of God's testimony with the nation, and left the church and the Gentiles the only acknowledged place of witness, as such, until that of the Jews is resumed, according to the clear testimony of the prophets.

123 Our first duty will be to produce the testimony of scripture to the existence of a godly Jewish remnant in the latter day, with Jewish hopes sanctioned of God. This once distinctly shewn, the whole question as to the state of things in the latter day is really solved, and the modified or transitional state of the remnant becomes easy to discern. God would not deprive the Jews of the hopes of Israel till they deprive themselves of them; meanwhile He introduced the church, and their hopes gradually died down, giving place to exclusively heavenly ones, till judgment closed all other relationship between God and them. I shall begin by a very plain and strong testimony, which will set the state of the Jewish remnant in the latter day in the clearest light, and then quote passages to shew it was a constant theme of prophecy; some shewing the fact that a remnant will exist, others its character.

124 Malachi 3: 16: "Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return and discern between the righteous and the wicked, between him that serveth God and him that serveth him not." Chapter 4: "For, behold, the day cometh, that shall burn as an oven; and all the proud, yea and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth [land] with a curse."

Such are the last solemn words uttered by the prophetic Spirit to Israel before the coming of the Messiah and His precursor. The provisional application to Christ and John the baptist will be noticed, and is most important, to shew the way in which the testimony of their day took a Jewish character and application; but the last days are definitely here in view. A godly Jewish remnant is the very subject of the prophecy. They are contrasted with the wicked, they fear Jehovah's name, and unto them the Sun of righteousness arises with healing in His wings. They triumph judicially over their wicked oppressors in that day. They are identified with the godly in Israel in the prophet's time; they speak often one to another: God will spare His in that day. They are called on to remember Moses and the law given to him for all Israel. Nothing can be more distinct and plain, more specific and positive in its character; and it has all the peculiar weight of a final and closing testimony, the last words of prophecy to Israel.

125 Let us now see if this doctrine of a remnant is constantly recognised in the prophetic testimony, and in what way. Isaiah, a prophet who unfolds to us the ways of God with Israel as a whole, will abundantly instruct us on this point. The general principle, which connects the remnant with all God's moral dealings with Israel, is found in chapter 1: 18, 19.

Before I proceed to quote the passages in detail, let me here state the great principles which this first citation suggests. I have already noticed that, after the question of personal salvation or relationship to God, two great subjects present themselves to us in Scripture: the church, that sovereign grace which gives us a place along with Christ Himself in glory and blessing; and God's government of the world, of which Israel forms the centre and the immediate sphere. Only we have to remember that in this government grace must have a part, or it would not be the government of God. It would be simple judicial condemnation, and impossibility of blessing. These ways of God are revealed in Exodus 32, 33, 34, and Deuteronomy 32. The prophets, founding themselves on the law given in Horeb, are sent in grace to seek the fruit which the vine of the Lord's planting ought to have borne. They reproach Israel with not producing it; and solemnly warn the people of the consequences in judgment.

But as God, and therefore grace, was at work, there were the purposes and will of that grace to be revealed: only that it was not in Israel's case made effectual in a simple sovereign gift to the divine glory in a new creation, but in a display of God's ways in divine government in connection with the responsibility of man. This grace must be in Christ, for He is the centre of all God's ways. He is the Messiah, then, of the Jews, the King that is to reign in righteousness, and to display fully and in perfection God's immediate government. (See Psalm 101.) Hence there is a double test applicable in the ways of God in government in Israel. Have they profited by and glorified God in the privileges, in the enjoyment of which they were originally placed? Are they in a condition to meet Jehovah in glory, coming in the Person of Christ? These two questions may be seen treated in Isaiah 5 and 6.

The question of the remnant is treated, let the reader remark, entirely in connection with the second of these subjects (i.e. in connection with Christ). It is the same nation, of course: the residue have the law necessarily before their consciences, and this fully maintained; but it is, after all, the presenting of Christ, the dealing of God in grace, which brought the state of the nation to an issue, separated the remnant, and brought judgment on the body. After sending the prophets, speaking by the Spirit of Christ which was in them, to seek fruit, the Lord of the vineyard said, I have yet one Son: it may be they will reverence my Son when they see Him. We all know the result. Judgment came upon the nation, a remnant clung to Him through grace. But this necessarily raised another point, "the kingdom" as well as the law. The kingdom was not set up, but the King was there, and the kingdom in that sense among them; and, moreover, since John the baptist, it was preached as at hand. It passed, on the rejection of the King, into its mysteries as unfolded in Matthew 13. It will be established on the earth; but on the return of the Ring from heaven, where He is gone to receive it. The reader may see that in Isaiah 5 the remnant is not brought into view; in chapter 6 it is, while the people's hearts are made fat.

126 Now, the whole of this process of government is unfolded in Isaiah: in the early part, before the history of Hezekiah, in judgment, and connected with all God's ways, and the national condition ending in the millennial glory and blessing in connection with Emmanuel the Ring; in the second part, after the history of Hezekiah, in grace, shewing that Israel had failed in maintaining Jehovah's glory as His servant, that Jehovah had substituted Christ come in humiliation as His servant, "the true vine," and that He (rejected and despised of men) would inherit the Gentiles also. The restoration of Israel was a small thing; but still God would, in and with the remnant, bring in the final glory of Jerusalem and His people

Thus the whole of the ways of God in government, in connection with Israel, are unfolded in this prophet. The question which exercises many saints connects itself with this whole in this way: Christ having been rejected, and having gone on high, has become the Head of the body, the church; but how far can we, admitting this great and blessed truth, consider the disciples, viewed as associated with Christ during His life - or even in some respects for a time, through God's patience, after His death - as entering (though, in result, then merged in the church) into the scheme and course of God's ways with Israel? Are they ever, whatever higher privileges God may have granted to them, viewed and treated as the remnant of Israel according to promise? How far did Christ act and speak in this character, or did He at all? And will not a remnant be found in the latter days, associated, according to God's will, with the hopes of, and promises to, Israel; taking up the link where it was suspended and broken off, a remnant to whom Jehovah (Jesus) will shew Himself in glory, to bless them on the earth, as having waited on Him and for Him, the Lord Jehovah, for their help in their trouble? Or is it the church which will continue to the appearing of Christ? And will there be no remnant of Israel waiting, with a right Jewish faith owned of God, for the accomplishment of the promises? This is the point at issue.

127 Let us now examine the testimony of Isaiah as to the remnant. Firstly, we get the fact stated. The prophet (i.e., the Spirit of Christ), representing the testimony of judgment against sin, and God's grace pointing faith to Jehovah's faithfulness and a Messiah to come, thus lays down the state of Judah: "Why should ye be stricken any more? . . . Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and made like unto Gomorrah." This is the general- prophetic view of the condition of Israel. At the prophet's point of view, such is Israel. Further, the nation must be restored by judgment; chap. 1: 24-31. But there shall be a remnant left, and full glory and holiness with Christ for those who have escaped; chap. 4: 2-6.

Judgment having been used to purify them, the glory is connected with Jerusalem on earth. We have already noticed the judgments of chapters 5 and 6; the former in respect of conferred privileges, the second of expected glory. In this second case, as the glory is necessarily connected with Messiah, the doctrine of the Jewish remnant is fully brought out. First, in general desolation and forsaking, the people's heart being made fat. This, we know, carries us on to the time of Christ, connecting Israel's state under the prophets with their state under Christ, in whose time this judgment was accomplished; Matt. 13: 14, 15. And let the reader remark Acts 28: 26, 27, shewing that there was a dealing with Israel, as such, in patience, after the Lord's rejection and departure.

But, secondly, the same passage shews us that there is a remnant (Isaiah 6: 13) - a holy seed, which is the substance of the old and seemingly withered tree. It shall return and be eaten. Chapters 7 and 8 unfold this fully in connection with Emmanuel. The local enemies of Judah are set aside; and through the inroad of the Assyrian, the circumstances of the Jews connected with the latter day; for the enemy who then overran Judah is the often-named enemy of the latter day, of whom the prophet speaks continually as the overflowing scourge. At the same time, the sign of the virgin's Son, Emmanuel, is given to them. Assyria will overflow Judah. But this is not all; there is a confederacy of nations against Judah. Now we get the resource of the faithful, connecting this history with our particular point.

128 In presence of Judah's dangers from the confederacy of her enemies they were not to lean on human sources of strength, and confederate as men would. The Lord of hosts was to be in the sanctuary. Where found? Here it is Christ comes in. He separates the remnant, being a stone of stumbling to the nation itself: for He is the Lord of hosts. (Compare chap. 1.) He is a sanctuary for those who look to Him as such; for there is no question of atonement here. However needed it may be, it is not the subject. The Person of Christ is before us. The testimony is bound up and the law sealed among His disciples; and He teaches them, in the spirit of prophecy, to wait on Jehovah, who hides His face from the house of Jacob, and look for Him. In a word, He maintains by faith the connection of Jehovah with Israel in the remnant. He and the children which God has given Him are for signs and wonders to both the houses of Israel, from the Lord of hosts who dwells in mount Zion. Trouble and judgments are then announced and the full deliverance of Israel through Messiah by victory and judgment. He shall reign upon the throne of David with judgment. (Chap. 9: 3-7: in verse 3, read hast increased, instead of not.)

What is so important in this passage is, that while the church's position, undoubtedly assumed subsequently by the remnant who adhered to Christ, is passed over, their connection with Israel's hopes, and the accomplishment of Israel's hopes, are fully established through Him who teaches them to look to Him who hides His face from the house of Jacob, and wait for Him; for church blessings and grace they had not to wait. The church still waits for the accomplishment of this also; its own proper hopes are different, as we shall shew in due time. Here the remnant connected with Christ are connected with a proper and exclusively Jewish national hope.

129 The prophecy that follows (chap. 9: 8) takes up the general history of Israel, its chastisements and hardness of heart, till the inroad of the Assyrian, the final instrument of God's anger, and in whose destruction His indignation is to cease. Here Israel, in Zion at least, is encouraged not to be afraid when the Assyrian is there; for God's indignation shall soon cease in his destruction. That is, God owns and warns in that day His people, has to say to them as such, and counsels and encourages them. Be it that the mass will not have heard, will have joined, as I believe they will have done, with Antichrist, to ward off the inroad (see chapter 28); still the remnant will hear, and will reap the fruit of this grace. All I insist on here is that there is a Jewish remnant who will have Jewish blessings, and who have Jehovah's witness and testimony for them to rely on, before He comes to deliver. In this general history the ultimate result is more in view for the nation than the previous detail as to the remnant. Still, necessarily, general principles are maintained. Hence we find, in chapter 11, where the rod out of the stem of Jesse is introduced, that while in the main the millennial blessing is introduced, yet He reproves with equity for the meek of the earth. That is, He introduces a new order of things, in which pride is put down, and the poor and meek (that is, the remnant) vindicated. The Lord, when He was here, refused to judge thus, but the connection of this passage with those whom He owned in His testimony, and owned as those that should inherit the earth, is too evident to every reader of Scripture for me to insist on. There is, therefore, a remnant who are blessed with Jewish blessings, and who have previously a character suited to them, and who are owned in this character even by the Lord, and as heirs of this blessing.

That in the new establishment of the kingdom in heavenly power at the time of Christ's first coming they succeeded - and sometimes with very slow and reluctant faith - to other and higher blessings, is quite true; but this did not affect the truth suspended in its effectuation by Israel's unbelief for a time, but to be accomplished yet by Him who hides His face from the house of Jacob, and for whom, and whose time of mercy, they must now wait. When we examine the Psalms and Gospels, all this will come out with the clearest evidence Chapters 13 and 14 I only note as shewing the way in which prophecy passes over from these present or near approaching judgments to the last day. The same remark applies to chapter 17: while there we find, verses 6, 7, the remnant and its moral state in the last days. In chapter 24 the remnant are again found (v. 13, 14, 16); the righteous are owned Judgment then comes in to establish the glory and blessing: but we find therein (chap. 25: 4) the character of the delivered remnant very plainly recognised. Jehovah has been a strength to the poor and needy. Not only so, but this pious expectation is clearly stated (v. 9), and it shall be said in that day, "Lo! this is our God, we have waited for him, and he will save us: this is the Lord; we have waited for him; we will be glad and rejoice in his salvation." This is very clear; but the whole of chapter 26 sets this position of the remnant in the strongest possible point of view.

130 "In that day shall this song be sung in the land of Judah: We have a strong city; salvation will God appoint for walls and bulwarks. Open ye the gates, that the righteous nation which keepeth the truth may enter in. Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee. Trust ye in the Lord for ever, for in the Lord JEHOVAH is everlasting strength: for he bringeth down them that dwell on high; the lofty city, he layeth it low; he layeth it low, even to the ground; he bringeth it even to the dust. The foot shall tread it down, even the feet of the poor, and the steps of the needy. The way of the just is uprightness. Thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee: the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Let favour be shewed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord. Lord, when thy hand is lifted up, they will not see: but they shall see and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them. Lord, thou wilt ordain peace for us; for thou also hast wrought all our works in us. O Lord our God, other lords beside thee have had dominion over us: but by thee only will we make mention of thy name. They are dead, they shall not live; they are deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish. Thou hast increased the nation, O Lord, thou hast increased the nation: thou art glorified: thou hadst removed it far unto all the ends of the earth. Lord, in trouble have they visited thee, they poured out a prayer when thy chastening was upon them. Like as a woman with child, that draweth near the time of her delivery, is in pain, and crieth out in her pangs; so have we been in thy sight, O Lord. We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth; neither have the inhabitants of the world fallen. Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead. Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain."

131 Here the true state and character of these poor and needy are the special subject of the Spirit's teaching. God "most upright weighs the path of the just." They have waited for God in the way of His judgments. Their prayer was to Jehovah when His chastenings were upon them: "With my soul," says the righteous, speaking by the Spirit of Christ, "have I desired thee in the night." Jehovah will ordain peace for them, and finally desires them to enter into their doors and hide themselves for a little moment, till the indignation be overpast, for He was coming out of His place to punish the inhabitants of the earth. This passage needs no comment; its whole object is to own and shew the character of the remnant of Israel in connection with Israel's peace and glory, and before the judgment is executed (they waiting for and desiring the Lord).

I pass rapidly over chapters 28: 5; 29: 19; 30: 18; 31: 6; and cite them merely as confirming the same truth, which they do, however, very clearly. Chapter 33 furnishes a testimony to the point which I must not pass over. "The sinners in Zion," says the Lord, speaking of the last days of Zion, "are afraid; fearfulness hath surprised the hypocrites Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? He that walketh righteously and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; he shall dwell on high; his place of defence shall be the munitions of rocks; bread shall be given him; his waters shall be sure. Thine eyes shall see the king in his beauty," v. 14-17. Here the righteous remnant in Zion, in her last day of trouble, are brought under view as definitely as can possibly be, and their security announced on this very ground that they walk righteously. Chap. 35: 3, 4. The feeble remnant are encouraged while waiting for the Lord, who will surely come with vengeance. The ransomed of the Lord come to Zion with songs. It is a Jewish deliverance.

132 That part of Isaiah which extends from chapter 40 to the end has quite another character. It is a series of reasonings with God's people, first, mainly on the point of idols in contrast with Babylon, introducing Cyrus by name; and, secondly, on the rejection of Christ. In the former part (chap. 40-48) the general restoration of the nation, taking the Babylonish captivity for its point of departure, is prophesied; so that a remnant previously in Jerusalem could evidently have little or no place. In chapter 49 Christ, who has laboured in vain in Israel, takes the place of Israel as servant; He is the true vine. Here the remnant at once comes in view (chap. 49: 6); but after the rejection of Christ (chap. 50) their character in the last days (v. 10) is distinctly and definitely brought out: "they fear the Lord, and listen to the voice of his servant." In chapter 51: 1, they follow after righteousness; and they know righteousness - have the law in their heart. Yet the comfort of Zion is not yet come, nor has His arm put on strength. But it does; and the redeemed of the Lord return to Zion with singing. The whole chapter follows out the progressive development of the appeals of Jehovah to the righteous remnant, and their deliverance by Him, in the most remarkable manner, with the remnant's appeal also to Jehovah, bringing in that deliverance. Remark, that in these appeals, righteousness, the circumstance of the grace shewn to Abraham, and the law in the heart, are spoken of as characterising or called for in the remnant who follow after righteousness; and their deliverance is wrought, and Jerusalem called to stand up.

133 Afterwards (chap. 53) the exalted servant is introduced when the Lord has made bare His arm in the eyes of all the nations, and all the ends of the earth see the salvation of the God of Israel; and the spared remnant recognise that the despised and rejected One had been bruised for their iniquities. Then comes out the full blessedness of Jerusalem. Her Maker is her husband. The call of chapter 55: 6, 7, confirms the great principle; but I do not insist further upon it. Chapter 57, some of the righteous ones perish - have the lot of the Righteous One: the wicked will never have peace. Chapter 58 commences anew with warnings, shewing the spirit in which the godly Jew should walk; the result of which will be walking on the high places of the earth, and being fed with the heritage of God's servant Jacob. Yet he that departed from evil made himself a prey. Here was a suffering, godly remnant, in the midst of an ungodly nation; and Jehovah comes in in righteousness. Chapter 61 is remarkable in this, that the Lord quotes the early part of the statement, to apply it to Himself, but stops before the part which speaks of the day of vengeance, which is a part of the same sentence in the prophecy. Yet that day of vengeance comes to comfort all that mourn, to appoint to those that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they might be called trees of righteousness, the planting of the Lord that He might be glorified: and they shall build up the old wastes, and raise up the former desolations; and then all the blessing and glory of God's people is entered on.

Now here we get the Jewish remnant in the latter day, clearly connected with Christ's personal service on the earth when He first came, and all Christian or church blessing dropped out (the link of the latter day blessings of Zion, with His ministry being immediate, and the blessing being earthly, Jewish, and millennial, just indeed as in chapters 8 and 9). It is hardly possible to have anything clearer to prove, not only the existence of a Jewish remnant in the last day, owned of God as such, and blessed with Israel's blessing on the earth, but the connection of this with Christ's ministry as the great Prophet on the earth, to whom Israel was to hearken, the minister of the circumcision, the character withal of the remnant being in terms such as He owned in that ministry, though in order to the introduction of the church all was for a time suspended. This introduction of the Gentiles is explained in chapter 65, quoted by the apostle for this purpose, as well as to prove God's patience with Israel. In this chapter the remnant is again very distinctly and prominently introduced, declaring that, because of these, His servants, He will not destroy all Israel; they are the elect of Jehovah, who shall inherit His mountains - His servants, contrasted with those who forsake Him. They shall sing for joy of heart when misery and judgment shall come upon the rest. These (chap. 66) had hated those who trembled at Jehovah's word, and cast them out for His name's sake, and said, Let Jehovah be glorified: but He will appear to the joy of the poor, despised, but faithful remnant, and they shall be ashamed. They are righteous in heart and spirit before He comes; and, therefore, He appears, and gives them the earthly blessing.

134 I have gone through these prophecies that the reader may clearly see that the doctrine of a Jewish remnant (owned in this character by Jehovah, with Jewish hopes pressed on them by God's word, by Jehovah Himself - hopes to be fulfilled in the possession of earthly blessings in Zion, the holy land) - a remnant, pious, and waiting on Jehovah before His appearing to deliver them, and whose piety and confidence are owned by Him - is not a matter of speculation, or of the interpretation of some difficult or obscure text; but the clear, constant, impressive, and prominent testimony of the Spirit of God. He may have seen, too, that this remnant is directly and immediately connected, in character and in the divine testimony, with the position and character of the remnant at the time of Christ's presence on the earth, though meanwhile, for other purposes, the Lord may hide His face from the house of Jacob.

The Psalms will afford us the thoughts and feelings of this remnant in the double aspect of the righteous in connection with Jehovah, and the purposes of God as to His anointed, Christ - respectively the subjects of Psalms 1 and 2. The gospels will afford us (only that John's from its very nature treats the Jews from chapter 1 as reprobate) the transition to the previously hidden counsels of God as to the church - which last forms the second subject we have to treat of.

The Psalms begin (Psalm 1) with distinguishing the righteous man from the nation; that is, marking out the remnant morally. The ungodly are not so. They shall not stand in the judgment, nor in the congregation which the righteous will form. As Isaiah had said, in what we have examined, "There is no peace, saith my God, to the wicked." Not only this, but the godly man is promised the present temporal blessing of the righteous Jew; and, further, the law is the measure of righteousness, in which he delights. Thus the first thing the Psalms do is to give the position of the remnant, and the results of that position in the government of God, while the blessing of God is pronounced upon the godly remnant itself.

135 The next thing is to present to us the heathen and Jewish rulers rising in rebellion against Jehovah and His Anointed, and the sure decree which sets Him, as Son of God, upon the throne of Zion, and calls upon the kings and judges of the earth to submit to Him lest they perish. Such are the thoughts of God, the effect of His government.

But another scene is opened out before it is accomplished. The godly man (and Christ, as such) finds himself a prey to the relentless hostilities of the ungodly. In Psalms 3-7 we have the various relative feelings of the faith of the remnant in this position - faith in spite of the taunts of enemies as to apparent desertion, calling upon God in peaceful confidence, appeal to God in contrast with the wicked, the distress so strong that God's chastening in displeasure is deprecated, and appeal against the wicked in this distress, looking to God's bringing it to an end as the righteous Judge. Then, in Psalm 8, the remnant own Jehovah their Lord as having made His name excellent in all the earth, while the Son of man, rejected when He came as Messiah,* is set over all the works of His hands: that is, the full universal dominion of Christ is owned.

{*Hence, when drawing to the close of His ministry, Christ forbids to say He is the Christ: the Son of man was to suffer. Compare Luke 9.}

Now we have the remnant here very distinctly, and Jehovah their Lord; but we have the godly man. In Psalm 1, the righteous is plural in verse 6. But what undoubtedly is specially presented is Christ's entering in spirit, as the true godly one, into all the sorrows of the righteous remnant, which, though stated in principle, and specially in principle from Christ's first coming (when the position of the godly remnant and the rebellion of the nation were definitely and in their full character brought out), reach on to the final destruction of his enemies, as indeed stated in the two introductory Psalms. That it is stated in principle is evident from Psalm 1; that it is true in its main principle of Christ, the application of Psalm 2 by the apostles to the circumstances of Christ's death, and by Christ Himself of Psalm 8 on the same occasion, are ample proof. That it runs on to the close, and gives the sufferings of the remnant, and the judgment of the wicked then, is shewn by Psalm 1: 5; 2: 8-12; 3: 7, 8; 7: 6, and following; while Psalm 8 gives the result in blessing when the Son of man takes His place in the glory.

136 Thus the general character of the book (more correctly of the five books of Psalms, in which there is much more method than is supposed) is clearly given. It is the position of the godly remnant in Israel, and Christ entering in spirit wholly and fully into the position of this remnant, sometimes animating their feelings according to His mind in them in it, while sometimes the Spirit rises up to the expression of His own, as entered personally into it, so that what is there said becomes direct prophecy as to Christ Himself. The Lord, entering fully in grace (for in all their affliction He was afflicted) into their trial, appropriates more than once language which is also true and applicable in the mouth of the remnant, though sometimes, as we have seen, it is exclusively Himself. In all, it is His Spirit graciously furnishing the expression of sorrows and desires in the trial by His perfect sympathy, or of which He is the source - sorrows and desires into which He has so personally entered, that often the terms employed belong prophetically to Him.

To proceed (Psalms 9 and 10), the trial and judgment of the last days are definitely gone into, and the state of the remnant plainly set forth; the needy expectations of the poor would not always be forgotten. The connection of the Lord with the remnant, and their praise for deliverance, is unfolded in Psalm 9; the extensive power of wickedness and distress of the remnant in Psalm 10; but the general subject and result is the same. In Psalms 11-15 the various thoughts, feelings, and apprehensions of the remnant in these circumstances are developed, Psalm 15 shewing the Jewish character of godliness which shall find its place in God's holy hill. All this, and its unquestionable carrying on of the subject to the last days (for we have in Psalm 8 the full final exaltation of Christ and blessing of Israel under the glory of Jehovah's name; and in Psalm 10 the heathen perished out of the land, and the Lord king for ever and ever) shews the existence and character of the remnant in that day, and its connection with the remnant in the time of Christ's personal presence in humiliation here on earth, in the very clearest possible way.

137 This is completed in Psalms 16 and 17, especially the first, by Christ's definitely taking this place of association with the godly remnant, as He did historically when He was baptised with John's baptism (the submission to which, on the part of the remnant, was the first expression of the action of the Spirit of God in their separating in view of the thoroughly purging of the Jewish floor). In the path of that action, Christ, who surely needed no repentance, at once goes with them. The principle laid down in the beginning of this Psalm is brought forward in the epistle to the Hebrews,* to shew that "both he that sanctifieth and they who are sanctified are all of one." In the Psalm, Christ says, I take the place of a servant to Jehovah, not My divine place. He says to Jehovah, Thou art My Lord; My goodness extendeth not to Thee. He says (for that is the connection) to the saints on earth, the excellent, In them is all My delight. Having taken this path, and owning, leaning on, and desiring none but Jehovah, He follows the path of life, does not see corruption, and finds His eternal joy as Man in the presence and at the right hand of Jehovah. As Psalm 16 was His trust in God, so Psalm 17 is His appeal to His righteousness. He will behold His face in righteousness and be satisfied, awaking up in His likeness, the true eternal image of the invisible God. But here He brings in the remnant as associated with Him in His sorrow. In Psalm 16: 2, it is absolutely Himself passing through death in the power of life. Mainly so in Psalm 17; only He associates the rest of the godly with Himself.

{*The quotation, as is shewn by reference to the LXX, is from Isaiah 8: 17. But if this be referred to, it will only still more strongly confirm this connection of Christ with the place of the remnant, as the securer and inspirer of their Jewish hopes.}

Psalm 18 is, I doubt not, the application of Christ's death backwards and forwards (to the deliverance of Israel from Egypt, and to their final deliverance when, under the figure of David, all is subdued under Him). The Psalms which follow are remarkably interesting. In Psalm 19 we have the testimony of the creation, and the law. Psalm 20, Messiah; but now it is the sympathy of the remnant with Him, as suggested by the prophetic Spirit. Psalm 21 the full result of His sorrows and desires recognised in His glory. Compare Psalm 20: 4, and Psalm 21: 2. The result is, length of days for ever and ever as man, and glory laid on Him. In result, His right hand finds out all His enemies. In Psalm 22 we have, not His sorrows from man merely, but the forsaking of God. He mentions these sorrows, and appeals to God not to forsake Him, and is forsaken as none other had been. The result is all grace, which He exercises on His full deliverance, in making known the deliverer's name to His brethren, and associating the remnant in praise with Him, then all Israel (for He has been heard as the poor man, so that they may trust in their cry); and then all the ends of the earth bow to Him in millennial fulness; and generations to be born learn what He has done as the source of their blessedness.

138 I will close this rapid review of the early Psalms with noticing Psalms 23 and 24. Psalm 23 as shewing Jehovah's faithful shepherd care through every difficulty, now exercised in our favour by Christ, is in principle the portion of every believer; but as He knows His sheep and is known of them, so He has walked in the path in which the sheep had to walk, and when He put them forth, went before them; and though the place of sheep was properly still theirs, not His, yet He has really walked in it; and, in that sense, this Psalm is the expression of His own confidence. Restoring is not exclusively from sin - though He does that for us, but from sorrow and oppression of heart; as, "now is my soul troubled and what shall I say? Father, save me from this hour." In Psalm 24 we find, that He who has walked in the path of the sheep themselves in grace is the Lord of Hosts Himself; and in the last day will take His place in glory in the hill and in the house of the glory of Jehovah. The character of him who shall have a place there, and blessing and righteousness from the God of his salvation, is found in verses 3-6. For the righteous remnant are all forgotten; only here, I apprehend, it goes out to Gentiles (so verses 5 and 6 seem to imply), for they shall rejoice in that day with His people. From this to Psalm 41, which closes the book (Psalm 40 giving the source of all the blessings in the counsels of God, and the willingness of Christ to undertake the accomplishment of His will), are largely and blessedly unfolded the various exercises of heart in confidence, joy, and sorrow, with exhortations and warnings suited to the godly in such circumstances, and Christ's entering into them given as a ground of confidence: "This poor man cried, and the Lord heard him," though this be in principle true of many a saint.

139 In this part, consequently (for it is never the case before Psalm 25), sins are referred to, and the blessedness of forgiveness; for, after all, the remnant had sins, and Christ took them. But the true godly character of the remnant, as under the influence of Christ's Spirit, is what is put forward in the first place as the true essential characteristic of the book, and of the position of those who are its immediate subjects. Even in Psalm 22, where the fact of God's forsaking is spoken of, the "Why?" shews the perfectly righteous man. Through grace we can answer the "Why?" but in the Psalm itself Christ is the righteous sufferer forsaken of God. Of Psalm 6 we can say, that the occasion of such fear to us would be our sins; but sins are not spoken of there - it was grief: but the wicked who pressed him he sends away, as apart from them. In a word, sins are not spoken of before Psalm 25. This is after the whole introductory part of the connection of Christ with the remnant. Thence to the end of Psalm 41 every kind of practical exercise is gone through to which the remnant will be in fact subject, of which they need the exposition from God; but it is always of the godly these Psalms speak, even when forgiveness is sought or sins confessed. They acquaint us with the circumstances of the godly remnant in the latter day, though often on principles which all, by grace, can use. See Psalms 35 and 37.

Remark also the essential difference between the sufferings of Christ from man and from God; the first were for righteousness, the second for sin. The consequence of the first (Psalm 21) is, that He will make His enemies as a fiery oven in the day of His wrath. In the second He was bearing wrath: the consequence is all unmingled blessing, and nothing else, as its fruit. (See Psalm 22: 11-23.)

Now, the reader has only to take up these Psalms and he will see the remnant recognised as a godly Jewish remnant, and their deliverance wrought by judgment (which is not the case of the raised or heaven-born saints in any case); their blessings, Jewish blessings; the character of their righteousness, Jewish. They wait on God, are owned; their cry is heard. They are exhorted to perseverance and dependence. The earth is their portion in many exhortations. Yet they go back to the place Christ held on the earth, and shew Him buried - not seeing corruption - and ascended on high. For their piety and waiting on the Lord for earthly deliverance, see Psalm 27: 4, 13, 14, and indeed the whole Psalm; for their separation from the ungodly, Psalm 26; for their trial and appeal, Psalm 31; for the positive reassuring of the saints, and confidence founded on Jehovah's ways with the poor man, Psalm 37, which is the full heart guidance and encouragement of God, the inheritance of the earth promised to those blessed of Jehovah. The whole Psalm should be read.

140 In Psalm 40 we have Christ's example to encourage. He waited patiently for the Lord. Then His whole work from His first undertaking it is shewn, and His taking the place Himself of the poor and needy. I only notice Psalm 41 as an example of a statement fulfilled in the case of Christ, but not properly a prophecy of Him. He was, above all, that poor man so often spoken of in the Psalms; but His brethren will tread in the same path, however feebly, and meet similar treachery, and what is done to one of the least of them is done to Him. The Lord God of Israel would accomplish His purposes in blessing.

I need not go into the same detail with the remaining four books. This gives the position of the remnant in the midst of Israel, all its great principles, and the place Christ has taken in their sorrows, Jehovah delivering, though in the end He is proved to be Jehovah.

In the second book, Psalms 52-72, they are cast out, the power of Antichrist established; but (Psalm 45) Messiah appears, and full deliverance is celebrated to the end of Psalm 48. Psalm 49 is the world's instruction by the judgment; Psalm 50 the general judgment of Israel; Psalm 51 their confession of Christ's death now He has appeared; then the various relative exercises of heart under these circumstances. In Psalms 65, 66, 67 that praise which only waits for God's deliverance to burst forth in Zion is sounded out, and thus the nations are to be made glad. Psalm 68, an ascended Christ is the real secret of all this; Psalm 69, a suffering Christ the basis of that ascended glory, and the security of the poor and needy in Zion. Psalms 70 and 71 apply it in the remnant, and against the wicked, in the Person of David, I doubt not to Israel, seemingly past hope; and Psalm 72 describes the full reign of peace. But take the end even of Psalm 69, which applies to Christ's sufferings; you will find the poor and needy owned in Zion, and the earthly Jewish types recognised and opened by God. The seed of His servants shall inherit it, and they that love His name shall dwell therein.

141 The third book, Psalms 73-89, goes out to all Israel, not simply the Jews, and gives God's government and dealing with them from the beginning, their fuller history in the latter days, the glory and blessing of Zion. The judgment of Israel under law, but election brought out, and the certainty of mercy by infallible promises to David's seed.

The fourth book is the bringing in the First-begotten into the world, directly connected with God's faithfulness to Israel, but reaching out to all nations. It shews how the suffering Christ could have a share in the restoration of Zion. He is the Eternal Creator; Psalm 102. In Psalm 101, we have His government as man.

In the closing book, the fifth, we have various consequences and effects on the bringing back of Israel - explanatory Psalms of the scheme of God, as Psalm 110; the law written on Israel's heart, Psalm 119; the Psalms of degrees commenting on God's ways; and then the praises of God, with their various grounds, and pursued in view of millennial blessedness.

I have just thus run rapidly through the whole book to give a general idea of its connection with Christ and Israel. It would evidently be impossible to enter into the detail of the hundred and fifty Psalms here. I think, if the reader looks at them, he will see the leading ideas borne out. What he cannot fail to see, if anything can impress the truth, as I would trust it may, on his mind, is, that there is a godly pious Jewish remnant - ever true in principle - tried, oppressed, all but overwhelmed, in the latter day; whose piety Jehovah owns and encourages before their deliverance; which He rewards with Jewish blessings according to promise; with which Christ identifies Himself in spirit, as He did, in fact, when on earth with those of the like spirit; into all whose sorrows He enters, His own having given Him the tongue of the learned; whose sins He has borne; and that in this state of things the case is supposed of dying (Psalms 16 and 17) and heavenly joy provided in that case, but the hopes held out are of Jewish blessings, the earth, the holy hill, and deliverance wrought by judgment, that they may enjoy it (which we learn in the second and fourth books); that the ascension and sitting at God's right hand precede these blessings, Christ returning to judgment to bring them in - returning withal as Jehovah, and entering into the temple as such - assuring all things to Israel as David's seed, having all things under His feet as Son of man, and while King in Zion, subjecting all the nations as Son of God born in this world. The name of the Father and the thought of the church do not appear: room is left for one after His resurrection, when He calls the saints brethren; and some figure of the other in Psalm 139, but no direct reference to either. The Holy Ghost's work, as come down from heaven, is intimated in the form of gifts in man, but so as Israel also will have them in the latter day - "Yea, for the rebellious also, that the Lord God may dwell among them" - only so far, however, intimated, as to say that Christ has received gifts for men.

142 Such is the testimony of the Psalms. While ministering to piety at all times, though often a piety with imperfect intelligence, their subject is the remnant of Israel, and the blessings of that remnant as such, of course, through Christ, the ministrations of His Spirit, preparing them to enjoy it with earthly though divinely given hopes, and in an earthly way. Note here, too, that all this connects itself with God's government of this world, and in no way with that sovereign grace, which sets a sinner in heavenly glory as one with Christ Himself, and a member of His body. But a heavenly calling is shewn in Him, and the possibility of passing to it by death; but it is only stated as to the Person of Christ directly, or in the general expression, "The heavens shall declare his righteousness."

What we have now to enquire into, is the extent to which the New Testament seals these hopes and promises to Israel, while introducing higher and heavenly hopes. For it is absolutely impossible that it can set them aside. It does not undo what God had before promised and assured to His people; that is certain and evident. "The gifts and calling of God are without repentance." It is said, in speaking of Israel, Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made to the fathers. Has His rejection and death set them aside? Far from it. It is just this the apostle insists on in Romans 11. It has made their accomplishment to be of pure grace, and has secured that accomplishment. Our only research, then, is as to this point: Was the remnant owned in connection with the kingdom then? Is this connection carried on to the latter days, so as to link the future restoration with the remnant then owned of and owning Christ, so as to shew that there will be a pious godly remnant owned of God, such as the Psalms speak of, before the manifestation of the Lord, and waiting for Him?

143 The beginning of the gospel of Luke announces Christ fully as thus coming in connection with Israel, before entering on the wider moral ground connected with the Gentiles, which Luke more especially does, and I think we may say because he does. The Spirit of God, at the commencement of this gospel, has put His seal on all the promises to, and hopes of, the godly remnant (that is, of Israel). The pious remnant were looking for redemption in Jerusalem, and knew one another thus; Luke 2: 38. There were just and devout ones waiting for the consolation of Israel, who saw in Christ a light indeed to reveal the Gentiles, but the glory of God's people Israel. The angels brought good tidings to the shepherds, which were such to all the people (not all people). In the city of David a Saviour was born to them, which was Christ the Lord. The angels of the heavenly chorus alone, in this part of the gospel, celebrate the full result of Christ's coming to the earth - a result not yet produced, but, as the Lord Himself states, for the present the contrary, but which will be produced fully on the earth hereafter.

Prophetically, it was declared that many of Israel should be turned to the Lord their God, through him who came in the spirit and power of Elias: he was to make ready a people prepared for the Lord. Note the last expression, for it gives the divine intention as to any Elias service, and what the essential character of the remnant is. It is not sovereign grace visiting a sinner of the Gentiles in his sins, but a people prepared for the Lord before He comes. To Mary it is announced that the child born of her on the earth should be called the Son of the Highest, and that the throne of His father David should be given Him. He was Jesus, i.e., Jehovah the Saviour. Help to His servant Israel is the final subject of praise with Mary in the touching and beautiful interview between her and Elizabeth. And the song of Zacharias (Luke 1: 67-79) is wholly composed of the divinely-given celebration of God's having visited and redeemed His people, and raised up a horn of salvation for them in the house of His servant David - a temporal salvation afforded - promises to Abraham in favour of his earthly seed to be fulfilled. The whole is too clear and definite to need any comment: a remnant already waiting, a people prepared for Jehovah, full earthly deliverance from Him. These are the topics divinely given by inspiration on the occasion of the birth of Christ. That they were interrupted, for the accomplishment of brighter and more blessed purposes, by His rejection, is quite true; but to suppose that He was to invalidate them would be to subvert divine testimonies and destroy divine faithfulness. That it is only a remnant is clearly shewn. He was for the fall, as well as for the rising up, of many in Israel. Further, all that passes, Mary's purification and the whole scene, places us on Jewish ground.

144 Matthew's whole gospel reveals to us the presentation of Christ to the Jews, and the substitution of the new divine order for the Jewish on His rejection. Hence it becomes particularly important to see how far it assures us that, notwithstanding this new divine order, the old* is still according to the mind of God to be accomplished in its time. We shall find that the yet future testimony of the servant of God in Israel is expressly linked up with the service of Christ's disciples in His lifetime, passing over, as the prophets are wont to do, the whole intervening church period unnoticed. This evangelist, from the outset, introduces Christ as the accomplishment of prophecy and promise. The very genealogy itself, and Matthew 1: 22, and chap. 2: 5, 15, suffice to point out this - the last shewing that Israel's history is taken up afresh in Christ, the true Vine, according to the principle of Isaiah 49: 5.

{*When I say the old, it is not, of course, under the old covenant. It was God's wisdom to accomplish all promised and predicted, but on the pure ground of grace. (See the close of Romans 11.)}

In the sermon on the mount the remnant are morally distinguished; the qualities of those who should have part in the kingdom, are clearly and fully stated in contrast with the current self-righteousness of the Jews. Two great principles characterise this teaching of the Lord - the spiritual character of the law, and the revelation of the Father's name. It is to be remarked that persecution is supposed, and reward in heaven presented as the fruit of it. Thus we have the Lord's teaching in Israel clearly and fully brought before us. Obedience to His teaching was like a man building his house on the rock; while Israel was warned he was in the way with God, and if he did not come to agreement with Him, he would be cast into prison till all was paid. Compare Isaiah 40: 2. It will be remarked, that all this is divine government, not divine salvation.

145 I pass by a multitude of indications of the same relationship of God with Israel, accompanied with warnings of the introduction of the new order of things, to draw my reader's attention to a chapter which brings the point which occupies us out into the fullest light. In chapter 10 Christ sends out the twelve. They were not to go in the way of the Gentiles, nor to enter into a city of the Samaritans; but to go to the lost sheep of the house of Israel, and declare the kingdom of heaven at hand; to enquire who was worthy (i.e., seek the righteous remnant, not poor sinners), and repel with fullest condemnation, shaking off the dust of their feet, those who did not receive them. Though in Israel they were "as sheep in the midst of wolves": it was an ungodly nation. They were to seek the worthy ones in it, speaking peace everywhere, but that peace resting only on the sons of peace. But in verse 18 this goes on to circumstances out of the Lord's lifetime. They were to be brought before Gentiles, and the Spirit of their Father to speak in them; not only so, but they would be hated of all men for Christ's name sake, and when persecuted in one city, go to another; for they would not have gone over the cities of Israel till the Son of man was come.

Now here we have a mission exclusively to Israel, carried on during the Lord's lifetime, carried on by the Spirit afterwards, in which they were to endure to the end - a ministry which would not be closed nor completed, and still confined to the cities of Israel, till the Son of man came. How often do we see the prophets passing on from some notable circumstances in their day to "that day"! Here we find the Lord establishing a ministry exclusively to Israel, drawing out the remnant; carried on after Him by the Spirit, and carried on with the same objects still unfinished even when He comes as Son of man. They have only to do with Gentiles as enemies, along with the wicked and hostile nation of the Jews. Nothing can be plainer in all its parts. They were, according to Jewish hopes and prospects, to gather out a remnant and prepare a people for the kingdom which was at hand. Such is the direct teaching of the Lord.

146 I note, in passing, that, besides the history of the mysteries of the kingdom to its close, consequent on His rejection, the church itself (chap. 16) and the glory of the kingdom (chap. 17) are announced in connection respectively with His titles of Son of the living God and Son of man. He and His disciples are (chap. 17: 24-27) the sons of the kingdom. The judgment of the nation, viewed in their own responsibility, is clearly announced in divers parables under law and under the grace of Christ's mission at that time.

But in chapter 23 we come again to positive instructions on this point. The multitude and the disciples are both put on distinct Jewish ground, subjected to Moses's seat; yet they who filled it - all the teachers and the righteous of the nation - put under awful condemnation. Further, the apostolic mission (V. 34 - 36) is presented as "prophets, and wise men, and scribes," sent to the nation, as the prophets rejected of old had been), their rejection bringing present temporal judgment on that generation. Often would Jesus-Jehovah have gathered Jerusalem s children together - that Jerusalem who thus, in all times, stoned the prophets, and killed those sent to her; but she never would listen. Now her house was left desolate to her; she would not see her Lord till she repented. When, through grace, she was in the spirit of that by which God had perfected praise, in putting it into the mouth of babes and sucklings when Christ was rejected by the nation - namely, the confession of Psalm 118 - then, and not before, she would see Christ again. In a word, there must be a prepared people, a people prepared to receive Him, saying, "Blessed be he that cometh in the name of the Lord," before the Lord would appear to them. Nothing, I apprehend, can be clearer than this, as to the position in which the Lord sets the multitude and the disciples; the character He gives to the witness of these last in Israel, after His decease, and the desolation of Jerusalem and the house, till repentance and a prepared heart had made them ready to receive the Lord, ready for the home here on earth, now to be desolate no more.

The Lord then proceeds in Matthew 24 to announce the judgment of Jerusalem, and the circumstances of His disciples in connection with the end of the age. The disciples enquire when should the temple be destroyed, what the sign of Christ's coming, and of the end of the age. That the questions here relate to the Jewish people is perfectly evident: the end of the age (it is well known that "world" is a mistake) has no sense or application out of the sphere of Jewish thought. That it referred to this, in the mind of the disciples, is most clear; that the other question, when the temple should be destroyed, had this reference, it is not needed to say. Does the Lord's answer continue on this ground? His answer is divided into two parts; a general warning to the end of verse 14, and particular circumstances from verse 15.

147 As to the first part, to whom do persons come, saying, I am the Christ? Not to Christians, as such, I suppose. It was an expectation that Christ might appear, into which the disciples, with Jewish expectations, might be seduced. The scene, sphere, and character, of deception are Jewish. Many troubles and wars would arise; but the end of which they enquired was not yet. Before that arrived, the gospel of the kingdom, which Jesus, and even John the baptist, had announced, would be sent to all the Gentiles, and then the end come. Why even this difference, if the previous part were not Jewish in its sphere?

The latter part, from verse 16, demonstrates, as clearly as any language can do, that the Lord was referring to what was Jewish. The abomination of desolation of which Daniel spoke in a prophecy specially referring to his (Daniel's) people, is the point of departure: it would stand in the holy place. Those who were in Judea were to flee to the mountains; they were to pray that their flight should not be on the sabbath day. What language can be plainer, to shew the place, the people, the circumstances, which occupy the Saviour's thoughts? the rather because we get the saints, and the nations, and their judgments, in chapter 25.

That is (to resume the evidence this gospel affords us), it takes up the ministry in Christ's time (chap. 10), and pursues it to the close - the coming of the Son of man - in an exclusively Jewish character. The Lord takes up the disciples and the multitude (chap. 23) on definitely Jewish ground, subjecting them to Moses' chair, while rejecting those that sat there; and declares, at the close, that repentance must characterise the remnant before they would see Him again: and then, shewing the judgment on the house, shews the nation guilty - iniquity abounding - the testimony of the remnant in the midst of this iniquity - the true witness of the kingdom - and extending before the end to all nations; and, finally, He returns to the last great tribulation and occupies Himself with the godly remnant in Judea and Jerusalem, previous to His own appearing; warning them that new pretences would arise of His being there, a suggestion having no application whatever to Christians, properly so called, because they are to be caught up to meet the Lord in the air. A person must have renounced Christian hopes before such a pretence could be a snare to him. To an earthly remnant the presence of Christ upon earth is the sum of all their rightful hopes.

148 As regards the subsequent continuation of this testimony in the midst of Jerusalem the Lord on the cross (Luke 23: 34) intercedes for them, saying, "Father, forgive them, for they know not what they do." To this the Holy Ghost, in witness, responds, saying by the mouth of Peter (Acts 3: 17), "Now, brethren, I wot that through ignorance ye did it, as did also your rulers. Repent ye, therefore, and be converted, that your sins may be blotted out, so that [not "when"] the times of refreshing may come from the presence of the Lord; and he shall send Jesus, whom the heaven must receive till the times of the restitution of all things, of which God hath spoken by the mouth of all his holy prophets since the world began." Now, this gracious continuation of the testimony to Israel, as such (see verses 25, 26 - the remnant is distinguished by the reception of the testimony, v. 23), shews that repentance was called for in order to Christ's return. Those would be cut off who did not receive his prophetic testimony. Stephen bears witness to their always resisting the Holy Ghost; and to Saul, the most active resister of the Spirit amongst them, the willing helper of the slayers of the witness, the full doctrine of the church is revealed. The persecuted witnesses are owned to be members of Christ Himself; yet, though the church be set up (and we have it in fact in Acts 2 before Peter's testimony), and Paul be made a minister of it, he preaches first to the Jews only; when they count themselves unworthy of eternal life, he turns to the Gentiles, and pronounces, as witness of this church ministry, as the Lord in His living witness here (Matt. 13: 14), that the judgment pronounced by Isaiah must soon fall upon them; but it is only in Acts 28 that this is finally said - the last scriptural witness that we have historically.

The general doctrine of a remnant in Israel is clearly stated in the epistle to the Romans; an elect remnant spared, who, not continuing in unbelief, will be graffed in again, and that into their own olive tree; not into the Christian assembly, which was not their own olive tree - they had never been broken out of that, nor had the believing branches continued in it. There is an elect remnant of Israel which shall be brought to believe, and be graffed into their own olive tree, and become the nation - the "all Israel." There are many passages in the prophets, as Joel 2, Zechariah 9, to which it may suffice thus to refer.

149 We will now proceed to take up the other capital point of which we desired to speak - that in which God shews the sovereign fulness of His grace. The historical development of the doctrine we have hinted at, and we will briefly state it here. We have the largest and fullest warrant for saying, that it was entirely unrevealed in the Old Testament. Speaking of the mystery, the admission of the Gentiles to be of the one body in the assembly of God, Paul says (Rom. 16: 25, 26), "The preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest and by prophetic scriptures [not "the scriptures of the prophets"], according to the commandment of the everlasting God, made known to all nations for the obedience of faith," etc. In Ephesians 3: 4, 5, "The mystery of Christ, which in other ages was not made known to the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; that the Gentiles should be fellowheirs and of the same body"; and (v. 9), "the fellowship of the mystery which from the beginning of the world hath been hid in God: to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus." So in Colossians 1: 24, "for his body's sake, the church, whereof I am made a minister, according to the dispensation of God, which is given to me for you, to fulfil the word of God; the mystery which hath been hid from ages and from generations, but now is made manifest to his saints." This doctrine, of which Paul, as he states in the Colossians, was a minister, as well as of the gospel, in order to complete the word of God, was thus wholly unknown to the saints of the Old Testament. Much more was utterly obscure; but this was hid in God. Other things they might have were for an age to come, not for themselves, as the promise of the Spirit and the Messiah's glory and redemption; but this they knew not at all. When the Father had revealed to Simon Bar-jonas the truth of the Person of Christ, that He was the Son of the living God (not merely the Christ), Christ could then speak of the church; for it was to be founded on that. But He spoke of it only prophetically, and as a future thing - "on this rock I will build my church." It was by resurrection He was declared Son of God with power; so that Satan's power was of no avail; and His death was needed to gather together in one the children of God, wherever scattered abroad - His departure, that the Comforter might come.

150 Except the corn of wheat fell into the ground and died, it abode alone. When Christ had died - had gone up on high - the great foundation was laid for all blessings, and in particular for the church. And the Holy Ghost, the Comforter, came down according to promise; and the assembly, the church, was formed; and the Lord added daily to the church such as should be saved (the residue); Acts 2: 47. That was the way He now disposed of them, though His promises to Israel remained sure. The doctrine of the church, however, was not taught as far as Scripture informs us. The Christians remained strictly attached to Judaism, zealous of the law; priests were obedient to the faith, nor seem to have ceased to be priests. Peter never even teaches that Jesus is the Son of God; his doctrine is, "Him whom ye have crucified, God hath exalted to be a Prince and a Saviour, for to give repentance to Israel, and remission of sins": God had made Him both Lord and Christ.

What will, perhaps, surprise the reader, the church is never named in the epistles but by Paul. A particular assembly is named by John; but the assembly or church as a whole, the body of Christ, is spoken of by Paul only; nor, consequently, I may add, the rapture of the saints before the appearing of Christ. God raised up, we learn in the Acts, a free ministry outside the college of the apostles. This brought out the fullest hatred of the Jews; and Stephen, an eminent instrument of God in this ministry, is put to death. Heaven receives its first-fruits of the power of the Holy Ghost, of the church; heaven itself is opened, and a heavenly Christ is seen - a man in glory is seen. Conformed to Christ, the spirit of Stephen joins Him on high, and the final tale of Judaism was told in blood: they always resisted the Holy Ghost. God did not dwell in a house made by hands. This changed everything; a heavenly gathering before Christ's return was actually begun.

151 This, however, was individual; but the enmity of the Jew was to assume a yet more active and violent character. Not content with making havoc of the church at Jerusalem, Saul must persecute them to strange cities; but while occupied with this, and close to Damascus for the purpose, he is arrested by the Lord's revealing Himself in glory to him, and telling him that those he was persecuting were Himself - "I am Jesus whom thou persecutest; why persecutest thou me?" Here, then, sovereign grace abounded over final resistance to the Holy Ghost Himself. The foundation for the gospel of the glory was laid, and the identification of all the saints on earth with their glorified Head in heaven was made the starting-point for Paul's testimony as to what His church was. Of this he became minister. For a heavenly, glorious Christ, Jew or Gentile were all one; they were all one in Him.

The reception of Cornelius was entrusted to Peter, that the new truth might not be a separate one; but unity, as manifested on the earth, continues, with a new element of truth introduced. The unity of Jew or Gentile, as one body in Christ, was entrusted as a testimony to Paul. He was minister of the church to complete the word of God. He who alone verbally speaks of the church, what does he teach? "God hath put all things under his feet [Christ's, exalted on high], and gave him to be head over all things to the church [assembly], which is his body, the fulness of him who filleth all in all." Such, then, is the church. It is an assembly which, when Christ is exalted on high and fills all things, is His body, the fulness or completion of the Head.

So in Colossians 1. "He is the Head of the body, the church, the firstborn from the dead." So in detail, Romans 12, "We being many are one body in Christ, and members one of another." So 1 Corinthians 12, "For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptised into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit . . . . Now ye are the body of Christ, and members in particular."

Another character as to the formal existence of the church on earth is, that we, Jew and Gentile (Eph. 2), are builded together for an habitation of God through the Spirit. The manner of its building is the breaking down the middle wall of partition, and to make of twain one new man; or, as is expressed in a passage already quoted, the mystery is, that the Gentiles should be fellow-heirs and of one body. The baptism of the Holy Ghost, by which it was formed, took place on the day of Pentecost (Acts 1: 8), which it was the distinctive title of Christ to confer (John 1: 33, 34), and which for the saints He ascended up on high to receive. Acts 2: 33; compare John 16: 7.

152 In a word, the church, or assembly, is the body of Christ, formed, when the Head was exalted, by the Holy Ghost, which He then sent down to gather together the saints into unity Before Israel's being owned as a nation, the saints walked in individual faith; when Israel was owned, they were individual members of a nation owned as such as God's people, but of which the vast mass were unconverted, the unity of which, such as it was, was in the flesh - a unity with which the Spirit had nothing to do, and which, consequently excluded Gentiles. After the death and exaltation of Christ, who gave Himself, not for that nation only, but to gather together in one the children of God which were scattered abroad, all was changed in this respect; the distinction of Jew and Gentiles effaced; both alike (through faith) reconciled to God, and gathered into the unity of one assembly by the Holy Ghost sent down from heaven, which assembly is the church, i.e., the assembly of God, the body of Christ, the dwelling-place of the Holy Ghost on earth. We are not enquiring here how far it could be corrupted or ruined, viewed as the house of God, or dwelling-place of the Holy Ghost on earth; but what it is in the primitive scriptural view of it. Nothing is that but itself.

This assembly is, as may be seen (Eph. 5), the bride of Christ. The word is applied to the particular assemblies of Christians in different places, because they formed the assembly of God in that place; but, if the word be taken as Scripture uses it, it is not possible to attach any equivocal sense to it. It is God's assembly, formed by the Holy Ghost sent down from heaven, when the Head had been exalted as Man on high It is His body and His bride. Translate the Greek word by the natural English one, and no one would have a moment's hesitation as to what it meant - the assembly, or the assembly of God. The Lord added daily to the assembly. He set some in the assembly; firstly, apostles; secondly, prophets.

153 It is called to participate in the sufferings of Christ, and He will present it to Himself as His bride, as Eve to Adam, a glorious church, without spot or wrinkle, or any such thing. When the Lord added to the assembly such as should be saved, it is quite clear that it was not to that to which they belonged already; and their adding to it, an act which shewed they did not belong to it as members of the Jewish nation, not even if they were previously pious. It was a newly instituted body, formed in unity by the Holy Ghost sent down from heaven, and united to the Head, Christ, who was there.

We have now to enquire what the testimony of God is as to its joining Him there. The church's joining Christ has nothing to do with Christ's appearing or coming to earth. Her place is elsewhere. She sits in Him already in heavenly places. She has to be brought there as to bodily presence. Christ could not remain with His disciples here, and tells them, "I go to prepare a place for you; and if I go and prepare a place for you, I will come again and receive you to myself; that where I am there ye may be also." The thing she has to expect for herself, then, is not, though sure of that also, Christ's appearing, but her being taken up where He is. And so the apostle, speaking of it in detail, "The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord."

We go up to meet Christ in the air. Nothing clearer, then, than that we are to go up to meet Him, and not await His coming to earth; but that this coming to receive us to Himself is not His appearing is still clearer, if we pay attention to Colossians 3, which shews that we are already with Him when He shall appear. "When Christ who is our life shall appear, then shall ye also appear with him in glory." This identification of the church's hope and glory with Christ Himself is of the essence of the church's blessing. He is our life, our righteousness; the glory given to Him He has given us: we are members of His body, we are of His flesh and of His bones. We reign with Him, suffer with Him, are glorified together, being like Him - conformed to His image. He is hid in God: our life is hid with Him in glory; but for this we must be caught up to meet Him, and that before He appears at all when He does, we are already with Him and appear with Him. This does not state the epoch of the rapture of the church, but, what is far more important, it does clearly shew the entire difference of relationship of the heavenly saints with Christ, and of those who only see Him when He appears. The one are blessed under His reign, and are connected with the earth; the others are identified with Himself - with Him who reigns - appear and reign with Him. Wherever this is enfeebled, Satan is at work.

154 There are truths common to all, such as being manifested before the judgment-seat of Christ. There are those which are the prerogative of faith; and such is our association with Christ, the Firstborn among many brethren, the being His bride and His body. He who awaits Christ's appearing, as the time in which he is to go to be with Him, has denied the proper hope and proper relationship of the church with Christ. On this point there can be no compromise. Ignorance of privilege is one thing (it is our lot, all of us, in one shape or other), the denial of it another. When once we have seen that we are to appear with Christ, and that, consequently, our hope of Christ's coming for us is not properly His appearing, all our habits of thought and our spiritual affections are changed. Our proper hope is not even the glory in which we appear with Him, wonderful as that is, but this, "I will come again and receive you unto myself, that where I am there ye may be also." "So shall we ever be with the Lord."

Three several ways of presenting the return of Christ are found in Scripture. There is, first, the general fact. We do not expect things to go on to an unknown end of dissolution; we are converted to wait for God's Son from heaven. Nothing precise and distinctive is here presented. We do not think that things go on as they were from the creation of the world. Christ will come again, and we wait for Him. This is the abiding thought in every instructed Christian, whatever degree of light he may have as to details. He expects Christ, so that, morally, the fashion of this world is closed for him: the object of his hope is elsewhere.

Next, the scene of this world is confusion and evil to his spirit; he knows that it will ripen into rebellion, and that God will judge this world by that Man whom He hath ordained - that Christ will therefore judge the quick and the dead at His appearing and His kingdom - that He will set up His earthly kingdom by judgment - further, that the effect of His governmental judgment will be manifested in the saints at that time - that if it be the day of the Lord for this world, it is the time when the responsibility of the saints will be brought to its manifested issue or result. He will return and take account with His servants, and set one over ten cities, another over five. He knows that the appearing of Christ is naturally and necessarily connected with manifested judgment; hence he finds responsibility always referred to this in Scripture.

155 Thirdly, besides the facts of Christ's coming and manifested righteousness, there is, through grace, special privilege, the proper association of the saints with Christ, which must have their accomplishment also. No doubt the saints will be manifested before the judgment-seat of Christ, to give an account of themselves to God; but this is not separated from privilege, for they arrive there already like Himself. Yea, He has come Himself to fetch them there. This special association with Christ is made good, not by Christ's appearing, as we have seen (though manifested there), but by His coming to receive them to Himself where He is; His introducing them into His Father's house, and in the kingdom placing them in the heavenly seat of government with Himself. This is effectuated by His coming, and causing them, raised or changed, to come up and meet Him in the air. This is the rapture of the saints, preceding their and Christ's appearing: at that they appear with Him. So that at their rapture He has I not appeared yet.

Such is the general doctrine of the rapture of the church - a doctrine of the last importance; because it is immediately connected with the relationship of the church to Christ, its entire separation from the world and its portion. It is the act which crowns its perfect justification. This rapture before the appearing of Christ is a matter of express revelation, as we have seen from Colossians 3: 4.

As to the time of this rapture, no one, of course, knows it. But the difference, in this respect, between it and the appearing is very marked, in what is most important. At the appearing comes the judgment of this world: hence it connects itself with, and closes, its history; and before it that history must have run on to its revealed result, revealed events must have occurred, and the objects of judgment must have appeared on the scene and accomplished what is predicted of them. The church is associated with Christ already gone, is not of the world as He was not, is risen with Him, has its life hid with Him in God. There is no earthly event between it and heaven It must have been gathered, and Christ rise up from the Father's throne to receive it: that is all. It is this conviction that the church is properly heavenly, in its calling and relationship with Christ, forming no part of the course of events of the earth, which makes its rapture so simple and clear; and on the other hand, it shews how the denial of its rapture brings down the church to an earthly position, and destroys its whole spiritual character and position. Our calling is on high. Events are on earth. Prophecy does not relate to heaven The Christian's hope is not a prophetic subject at all. It is the promise that Christ will come and receive him to Himself that where He is the Christian may be also.

156 Although the question be already answered in principle, it may be well to put it formally here, When is the Christian to expect the Lord? I answer, Always. It is his right spiritual character. His always doing it is that by which his right spiritual state is characterised. Be ye "as men that wait for their Lord when he shall return from the wedding, that they may open to him immediately. Blessed are those servants whom the Lord, when he cometh, shall find watching. Verily I say unto you, that he shall gird himself, and make them sit down to meat, and will come forth and serve them . . . . Be ye therefore ready also, for at such an hour as ye think not the Son of man cometh." And, after speaking of service to the saints, the Lord adds, "Blessed is that servant whom his Lord when he cometh, shall find so doing. Of a truth, I say unto you, He will make him ruler over all that he hath. But and if that servant say in his heart, My Lord delayeth his coming and begin to beat the men-servants and the maid-servants he will appoint him his portion with the unbelievers." Here, as a general principle, the constant waiting for the Lord as a present thing is given as characterising those who are blessed when the Lord comes, and who reign over all things. That which leads the wicked servant into all mischief is, not the denial of the Lord's coming, but the loss of the sense and present expectation of it.

This was the origin of the church's departure from simplicity, and its fall into clerical authority and worldliness - the cause of the loss of its spiritual authority. The saints went out, left the world and worldly religion by going out, to meet the Bridegroom. It characterised them as a present thing. It was recalled to its primitive position and liveliness by the renewal of the immediate expectation of Him. He did tarry, in fact; and the sense of His coming was lost. "Behold the Bridegroom cometh!" was what aroused and prepared them. No events, no earthly circumstances, intervene or modify the direct summons. They go out to meet Him. There is no other thought, no confusion with the government of this world, none of any previous dealing in respect of the marriage-feast (His union with the Jews). They go back with Him to it.

157 That the apostle lived in, and taught, this immediate expectation, as the proper primitive doctrine of the Spirit of God, is evident, whatever degree of light as to detail may have been possessed. The Thessalonians were converted to wait for God's Son from heaven; with very little clearness of light; but they had been so taught, and Paul approves of their expectation as a divine witness to the world, of which the world itself spake. It was his manner of entering in - they were waiting for Him. It was not a prophetic explanation of events they possessed: there is no event, I repeat, between us and heaven. God's Son was coming from heaven; and they were waiting for Him as the fruit of Paul's entering in among them, owned and delighted in by himself. They drew certain conclusions from it in which they erred, which Paul corrected (as he did another mistake, induced by false teachers, in the second epistle); but their constant expectation was right. The word even is used only here, and speaks of awaiting; but Paul was doing as much. He speaks to them of "we which are alive and remain to the coming of the Lord." We are told this is a class. Be it so. But it is a class in which Paul reckons himself, shewing that that class could and ought so to await the coming of the Lord. Why not we?

But there were, as we have seen, errors. The Thessalonians were distressed about those who perished for Jesus' sake; fearing, as it appears (so much did they expect Christ in their life-time), that they would not be there to enjoy His coming. Paul corrects this error, by shewing that the dead would be raised, and then the living go up to meet Christ with them. But he is so far from weakening the Thessalonians' present expectation of Christ during their life-time, that he confirms it by associating himself with them in this expectation. The circumstance, that it was a conclusion drawn from this expectation which misled the Thessalonians so that they were troubled about the saints' dying, gives uncommon force to the statement of the apostle. How anxiously would he have set them right, had they been wrong on this, and shewn them that he never had led them, nor meant to have led them, to such an expectation - that it was an excited and erroneous way of looking at the Lord's coming! How would he have shewn them (the occasion and need of correcting error being thus offered), as do many now, that there were many events to occur, much history of the church and world to be accomplished, before the Lord could come! But, quite the contrary, he corrects the mistake they did make as to the dead, shewing them that they should first rise; and they, being changed, all go up together on high; and confirms in the strongest way their own present expectation by, as I have said, associating himself with it. Was he deceived, as rationalists allege, in having and confirming in others this thought? Surely not. The moment was not revealed, as we know: the constant expectation was right. It produced a liveliness of expectation, a courage in persecution, a brightness of heart-association with the Lord's Person and personal approval, of which Paul will reap the blessed fruits when the moment does come - of which the Thessalonians did reap the fruits every day, in the liveliness of their faith, and the brightness of their hope, and the labour of their love - and of which we do: in a witness of liveliness of affection and liberty of heart, and superiority to circumstances, of which no epistle in Scripture affords a like example. Would there were a little more enthusiasm in Christians, if it be founded on a hope sanctioned by the apostle himself!

158 But those circumstances to which the Thessalonians were exposed, were very trying; and if lively, they were young in the faith. They had heard that the day of the Lord would come - a terrible day of trouble and of judgment. False teachers came and sought to upset their minds, alleging even a letter of Paul, and declarations of the Spirit, that that day was there. If hope was somewhat enfeebled by their sufferings, as perhaps was the case (as the apostle speaks only of their faith and love here), this unsettling of their minds is not difficult to conceive, entirely inexperienced as they were, and subjected to trial. But the Lord was there to help them, as the wicked one to trouble them. It is to be remarked that the verse translated (2 Thess. 2), "as that the day of the Lord is at hand," should be, beyond all controversy or question, "as that the day of the Lord were present." It is the word translated elsewhere present, in contrast with things to come. They were troubled and upset by the impression that the day of the Lord, that great and terrible day, was actually come. No wonder the apostle could not speak of their hope. Before the apostle touches on their mistake, and unfolds the true order of events, with heavenly skill he sets their minds at ease. This he does in the first chapter. He glories in their patience and faith in their persecutions. It was a righteous thing with God to recompense tribulation to those that troubled them, and to them that were troubled rest with Paul and others (he was associated in the sorrow and the rest too) when the Lord Jesus shall be revealed from heaven in flaming fire to take vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ, when He shall come to be glorified in His saints, and admired in (not "to receive to himself") all them that believe (for the Thessalonians had believed) in that day.

159 Here all is set in its place. It was Christ's appearing in glory which would bring in the day. If that day had been then present, it was without Christ. If His appearing brought it in, He was not going to trouble those that were His, but surely those who troubled them. That was a righteous matter with God; so that the terrible persecution the Thessalonians were undergoing was but a pledge with a righteous God that, when the kingdom came, they would have rest and glory. They would not have trouble when Christ appeared, and when the kingdom was established by judgment. In that day their portion would be ease and delight; nay, indeed, more than that - they would be the admiration of the world, or rather Christ in them, in that day.

Thus, by introducing Christ and God's righteous ways, all was as clear as possible, and the delusion dispelled. The Thessalonians' minds were re-established It is ever so: introduce Christ and God's ways, and all is clear and peace. They can now, calmly and with a restored soul, in which known truths had their place, receive fresh and satisfying light on the point which troubled them. The moment we see that they thought the day of the Lord was there, all is perfectly simple and clear.

160 It has been supposed that "rest . . . when" means the moment of relief. Nothing is more unfounded. The reasoning of the apostle is that, Christ introducing the day, it was not when He had the upper hand that His people would be troubled and ill-treated. Was He going to treat them so? In the day exactly the contrary would be the case: they would enjoy rest and blessing; the persecutors would be troubled. The Greek used for rest by no means conveys always the same meaning of a moment of relaxation arriving; it is never so used in Scripture. The other passages are Acts 24: 23; 2 Corinthians 2: 12; chap. 7: 5; chap. 8: 13. It is used in the same sense here. In 2 Cor. 8: 13, the Greek words for 'burden,' 'tribulation,' and 'rest,' are in a similar opposition as here in 2 Thess. 1: 6, 7.

We come now to the very easy understanding of 2 Thessalonians 2, in which to the relieved Thessalonians the apostle unfolds, by fresh instructions, the order in which events will really take place. I only remark, before turning to it, that if "rest with us" meant relief at the moment of the revealing of Christ, it would mean that the Thessalonians and Paul were to expect Christ's appearing in their lifetime, as the term of their trials, and the moment of their rest. This reply would be complete and absolute to those who allege this; but it would not be the truth, nor scriptural. It is not the force of the Greek here, nor is it the meaning of the passage, nor would such an expectation, using the same Greek word in this way be a scripturally enlightened one, such as an inspired apostle would give. It proves the absurdity of their reasoning, but no more.

As regards 2 Thessalonians 2, as I have said, the apostle unfolds additional truth. He had already told the Thessalonians, that they would be caught up to meet the Lord in the air. Hence their being under the day of Christ on the earth was an absolute impossibility, since they would be in heaven, with the executor of the wrath of it, before it arrived. This motive he now pleads. They fancied (or at least were unsettled as to it by the false teachers) that the day was actually come - consequently, without Christ's coming. Hence he says, "We beseech you, by the coming of our Lord Jesus Christ, and our gathering together unto him, that ye be not soon shaken in mind, nor troubled . . . as that the day of Christ was come." Both facts, and both together, proved that the day of Christ was not there; already evident by the moral absurdity of the day of the Lord being against the Lord's people; but here he leads them on to positive ground. Christ must come for it, and their portion was to be gathered up to Him before the day arrived.

161 Another thing which shewed the day was not then come (this supposition being the groundwork of all the apostle's reasoning, and, indeed, the occasion of the whole epistle) was, that the day would not come till the apostasy came, and the man of sin was revealed. Before the day of Christ could be present on the earth, events must occur - the object of judgment must be there. Thus the mistakes of the Thessalonians only gave occasion to clearer and surer light. And here I must remark, that confounding the day of the Lord and His coming to receive the church is not a mere mistake in terms, but a subversion of the whole nature of the relationship between Christ and the church, and Christ and the world, an apostate world; and a losing sight wholly of the great moral bearing of a day coming on the world, of which the Old Testament is full as well as the New. To mix this up with "I will come again and receive you to myself, that where I am there ye may be also," is to confound the whole bearing of Christ's affections towards His own, with the terror of an apparition which every eye shall see - a confounding the flaming fire of destructive judgment with the dearest confidences of perfect grace, and bringing down the hopes of the saints, founded on the all-perfect grace and truth of Christ, to the level of an event common to all, and terrible in its glory. It is the practical establishment of the error to correct which the second epistle to the Thessalonians was written. It not only sets aside the distinctive revelation of our being caught up to meet the Lord in the air, and the distinctive existence and position of the church with it; but it denies the position which (it is here, as elsewhere, revealed) we shall have with Christ when He appears. When He appears we shall appear with Him; He will come to be glorified in His saints, and admired in all them that believe (not to receive them up to Himself). The scripture is as plain as possible. He who confounds the day of Christ with His coming to receive the church knows neither what His day is, nor His coming, nor the church.

162 Do the saints not await His coming to earth, and His appearing? Undoubtedly: but not as the time of their joining Him; for, I repeat, they will appear with Him: as walking on earth they await this event. They await it as the great eventful act of God's government, in which Christ is glorified, as that which will set the earth right, as that in which all responsibility will be brought to its manifest result. It is the grand act of that display of power which sets everything in its place according to the divine judgment, and by which evil power is set aside. But they do not expect it as that which is to fulfil and accomplish their own personal blessedness according to sovereign grace in their own relationship with Christ (that is, in the Father's house). Christ's appearing will be the full establishment of divine power in government, and the result of responsibility; the rapture of the church, and its entrance into the Father's house, the accomplishment of sovereign grace towards the saints in their full individual blessedness - of the hopes which communion with the Father and the Son has given them. Another special result will follow for the church - the marriage of the Lamb. But this is distinctive and peculiar, not the completing of individual grace.

The moment of the rapture none can know. Its distinctive character is vital for him before whom the truth is set. I will now cite some passages of detail, which shew our exemption from the tribulation predicted, a position in which the world will find itself, and in an especially manner the Jewish people restored to their land. In the address to the Philadelphian church, and in reference to the near coming of the Lord, and giving, as the ground of the promise, that they had kept the word of Christ's patience (for He waits also), it is declared that they shall be kept from the hour of temptation which shall come on all the world to try them which dwell upon the earth. This last description of persons is frequently so designated in the Revelation, and expresses, surely, much more than the fact that they live on earth. They are characterised by having their dwelling-place there.

In Revelation 12: 10-12, it is said, "And I heard a loud voice saying in heaven, Now is come salvation and strength and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea!" Now I do not take this as the rapture, because I believe it had taken place before, and is pointed out in the timeless rapture of the man-child, for the church is one with Christ, and shall rule the nations as He. But I find a positive revelation, that three years and a half before the close (that is the last half-week of Daniel), Satan is cast down, the accuser of the brethren is no longer in heaven, the triumph of those accused is come - their trial passed; they had been in trial and conflict, and had overcome, and conflict is ended for dwellers in heaven. It begins, and with great wrath of Satan, for the inhabiters of earth. There had been persecution, there had been death. For one class it had now ceased, and for another it was just going to begin. And note, this is exactly the epoch spoken of by Daniel, which the Lord refers to as the tribulation such as never was since there was a nation; nor have I the smallest doubt that the woman represents the Jews. I am aware, as to the remnant of her seed, difficulty has been raised from the expression, "the testimony of Jesus Christ." But the answer is in the book itself: "The spirit of prophecy is the testimony of Jesus." It will be a prophetic, not a church, testimony - a very different thing. Compare with this the end of Isaiah 50, where the remnant are expressly declared to hear the voice of God's servant (that is, of Christ as prophet).

163 I only notice these as accessory and explanatory, as my object is not controversial, but to bring out plainly the testimony of Scripture on the Jewish remnant and on the church. Renewed opposition to these truths has come recently under my eye, but what is alleged was only proof to me how, when men are not taught of God on any subject, little difficulties hide and obliterate immense and fundamental truths, which a child, learning of God in simplicity, could not go astray upon. Indeed, wherever the connection between Christ and the church is not seen, reasoning on these subjects can only bring into deeper darkness.

But, as I have said, my object is not controversy here; and I pursue not my impressions on this point farther, however clear and strong they may be. If the reader has laid hold of the truth, clearly proved from Scripture, that there is a distinct Jewish remnant at the end, with Jewish hopes given of God, and a Jewish character, that the church has its own and peculiar association with Christ, as the body with its Head, called into union by the Holy Ghost, sent down from heaven; if we have seen that we shall not abide down here till Christ appears, since it is positively declared - revealed - that we shall appear with Him when He appears, he will have got hold of clear land-marks which will guide him safely through details, in the discovery and order of which patience will surely be needed; but through the knowledge of these landmarks, the details will not take him out of the main road, will never enfeeble divine relationship, upon which the holiest and most precious affections are necessarily dependent, and in which, indeed, they have their origin. It is, indeed, this last consideration which makes these subjects so vital and important to my mind. All right affections depend on divinely constituted relationships, and cannot exist out of them. If I know not the relationship of the church to Christ, and the position in which He has set us, along with Himself in reference to the Father, none of the affections suited to these positions can have any place in my soul; and my spiritual discernment and judgment as to everything will suffer in proportion. The recrudescence of opposition to the truths on these points shews that it is making progress. What I have seen written against it only seems to me to mark deeper darkness and more ignorance of the great outlines of scripture than earlier opposition, though the general spirit and character be the same.

164 As regards passing through the tribulation (a question which everyone knows is that which always arises on this matter) the scripture seems to me to make it very simple. How can I tell there will be a tribulation? I shall be answered, 'Passages of scripture positively declare there will be such.' I admit it: but there are no passages which reveal it, which do not also shew that the church will not be in it. As far as I am aware they are these: Jeremiah 30: 7; Daniel 12: 1; Matthew 24: 21; Mark 13: 19; to which we may add Revelation 3: 10; 7: 14. I am not aware of any other which can be applied to this subject. Now who are in this tribulation in the passages which speak of it in Scripture? Revelation 7: 14 could alone leave open the smallest question. Of this I will speak. Of all the rest, the positive evidence is, that the Jews are in it - the church not.

Jeremiah tells us, "It is the time of Jacob's trouble," the day which none is like. This shews to whom it belongs. Daniel shews us that that day of "trouble, such as there never was since there was a nation," was the day of indignation upon Israel. Daniel's people, as the whole prophecy declares, are there in question, and they will be delivered (that is, those written in the book). The Saviour, who applies this passage in Matthew 24, leaves not the smallest doubt that it applies to those of Israel, and, even exclusively, to Palestine, or, still narrower as to locality, Judea and Jerusalem. They are to flee to the mountains. The abomination of desolation is in the holy place. Those in the country are not to return. They are the days of vengeance to accomplish what is written. They are to desire their flight should not be on a sabbath day. In a word, the tribulation is in Jerusalem, in Judea, and among Jews. Mark, I need not comment on; it is evidently the same event. Thus Jeremiah, Daniel, the Lord Himself, in Matthew and Mark, citing and applying Daniel, declare that the tribulation regards the Jews. It is the time of Jacob's trouble.

165 But Revelation 3 speaks of a time of temptation; and here it is said that it shall come on the world, to try them who dwell on the earth. This, therefore, is more general; it is not the great tribulation of Jeremiah, Daniel, and Matthew, which is exclusively Jewish. Here we have the church. But what is said of this time of temptation as regards the church who await Christ? They shall be kept out of it. That is, the passages which speak of the tribulation "which none is like" (and from which alone we know there is one) declare unanimously it is for the Jews and not for the church. The passage which, addressed to the church, refers to an hour of temptation, declares in a precious promise that, having kept the word of Christ's patience, she shall be kept out of that hour. If I turn to Revelation 12, which, in effect, speaks of the three years and a half trial, I am told the conflict of the heavenly saints 15 over before it begins. The woe is for others (that is, for Jews). Christ was not born of the church; nor is it the church who has to say, "To us a Son is born." The positive witness is as clear as clear can be. The statement, that there is a tribulation, declares the Jews will be in it, the church kept out of it. But there is a passage obscure to most; Rev. 7. It is one of the signs of error and the enemy's work, that he takes an obscure passage to trouble the minds of saints and unsettle them by this means in great and plain truths. This passage may be employed so, and hence I notice it also. That it is not the church which is spoken of here is clear from the promise to Philadelphia. All confirms this. It is a different class from the elders, who represent the heavenly kings and priests to God. One of the elders explains who they are. I would remark that the expression (v. 15) "dwell among them" is a wholly false translation. It is "shall tabernacle," or "dwell," over them. The word is used for "dwelling with," with other Greek prepositions, as en meta, en meso, but not with epi, whereas this is the preposition used for overshadowing, as in Numbers 9, with the word translated "abode" (v. 18) and "tarried" (v. 22), it is true; but the Greek word in John 1: 14, "to tabernacle," is not used in the LXX (unless once in some MSS where it has nothing to do with this). There can hardly be a doubt of the allusion, I think, to the cloud which was a shelter over Israel.

166 Hence the only conferred blessing spoken of as the result is this protection, nourishment, refreshment, and the cessation of sorrow. They come in after the sealing of the elect of the twelve tribes of Israel, as a distinct class from all before - a new and distinct class from the elders; one of whom has to give an account who they are as such. Hence their position is as different as possible from those in chapter 5: 10. They are talked about, and it is explained who they are; but, save as to owning their own salvation through God and the Lamb, they are silent. They are sheltered, refreshed, fed, blessed, but take no part with others; indeed, the elders do not praise here. They have the privilege of serving God continually in His temple;* but they are no part of the scene above, who celebrate and unfold the acts of God: on the contrary, as we have seen, those who are, are presented as a separate class, capable of explaining the enigma of this additional class of persons who are found standing before the throne and before the Lamb. There is no praising for others, no intercessional language. One has only to compare the passage above cited to see the difference - to see they are another class. To use this passage, certainly obscure in its application (in which those who have been in the great tribulation are definitely distinguished from the heavenly company of crowned and enthroned elders, their whole position being different), to destroy the force of one expressly declaring that those who have kept the word of Christ's patience will be kept out of it, is certainly the opposite of a sound interpretation of Scripture.

{*Remark, that in the heavenly Jerusalem there is no temple; so that the service here spoken of does not apply to that blessed place.}

167 In result, what is the evidence of Scripture on this point? There are six passages which speak of tribulation, and by which we know there will be tribulation. Four are clear and positive in applying it to the Jews; one declares that the faithful church saints will be kept out of it; and the last, speaking of Gentiles, distinguishes them, in the most marked way, from those who represent the church, and saints in heaven, the crowned and enthroned elders. Thus direct Scripture is as clear as clear can be. We have seen that, indirectly, Revelation 2 confirms this view. What remains? General principles. Hence the attempt to bring the church into the tribulation;* and this is the secret of the whole matter - the confounding the church of God with the Jews and with the world, their hopes, and the trials that come upon them.

{*One tract I have seen goes so far (shewing the utter destruction of all spiritual discernment, which is the result of these views) that it speaks of the loss to the church in not going through this tribulation (thus confounding suffering for Christ with the terrible chastening of God for sin and unbelief - the temptation which the disciples were taught to pray to be kept from).}

Are there Two Half Weeks in the Apocalypse?

J. N. Darby.

<11008E> 168

Dear Mr. Editor,

It has long been assumed that two half-weeks are spoken of in the Apocalypse. In this I have for years myself acquiesced, and I think rested on the contrast of the beast's overcoming the saints, and the witnesses destroying their enemies, as confirming this assumption. I hardly know how I was led some time back to call it in question; but I have been: and I should be glad to present the point as a question, in case you or your readers were given of God to throw any light upon it. Though strongly calling in question that two half-weeks are spoken of, my mind is still quite open to conviction; and I have nothing whatever to sustain in it, and desire only to know what the Spirit of God has really meant to teach us in the word as to it. I hardly know whether such a question enters into the object of the "Bible Treasury"; but it may elicit some light from others as to the matter. I shall give a kind of exposition of the subject from Scripture, considered from the point of view I have spoken of.

Seventy weeks are determined on Daniel's people and his holy city, to complete the blessing and close their eventful history - the display of divine government in the earth. After seven and sixty-two weeks Messiah is cut off and has nothing. There are seven and sixty-two till Messiah the Prince. His cutting off is indefinite; only it is after the sixty-two weeks Then the prince that comes establishes a covenant with the many (that is, the mass of the people). Messiah's relationship, on the contrary, had been with the residue, though presented to all the people. Then, in the dividing of the week, he causes the sacrifice and oblation to cease; and then, because of the protection of abominations (idols), there is a desolator. I give you Daniel as I understand it.

No persecutions are here spoken of in the first half-week, nor indeed is any first half-week spoken of. The prince confirms the covenant one week, and the half-weeks are marked by his change of conduct in the middle of the week. In Daniel 7 we have, without any note of period, the general characteristic of the beast - that he wears out the heavenly saints, and in general makes war with the saints till the Ancient of days comes. But the times and laws (not the saints) are delivered into his hand for half a week, i.e., for a time, times, and half a time. In Matthew 24 there is general testimony, such as there was in Christ's time - only it reaches the Gentiles - till the last half-week, which begins the abomination of desolations. This exclusive allusion to the last half-week in Matthew 24 had often struck me. In Revelation 13 the beast is given power to act forty and two months. He blasphemes God and them that dwell in heaven; and he makes war with the saints (not "those that dwell in heaven, compare chapter 12: 12), and overcomes them. One would surely, at first sight, suppose that power to act forty-two months hardly meant that he does so eighty-four.

169 Thus far, certainly, the last half-week seems to be noted. The second beast acts in presence of the first, who is the beast with the deadly wound healed. Compare Revelation 17: 8. In this last chapter no date or period is given; it is the description of the beast; but his existence is stated, and it is as ascending out of the bottomless pit (he who kills the witnesses in chapter 11) when all worship him save the elect. The Gentiles (chap. 11: 2) tread the city under foot forty and two months - one would suppose therefore no longer. It is true the temple and the altar are spared; but I surely think that this applies to the destruction of true condition of worship and true worshippers, not locality, though in Jewish connection. But if this be true of verse 2, verse 3 applies to the period spoken of in verse 2. This would put the third woe (Rev. 10: 7, when he sounds, as he is just about to do, I apprehend is the sense), at the close. The casting down of Satan, the flight of the woman, and the changing of times and laws, would coincide as to epoch with the ascent of the beast out of the bottomless pit. I have thus given a kind of statement of the whole matter, sufficient to present the question, "Are there two half-weeks spoken of in the Apocalypse?" I do not reason on it, nor reply to objections which might suggest themselves. If my question draws out any remarks, that will be the time to enquire into their justice.

A collateral subject suggests itself, on which I would say a few words. There are heavenly saints spoken of in Daniel 7. Does this bring the church into the scene? It implies, I think, nothing as to the church; rather, I think, the contrary - makes its distinctive place more clear, though the church be heavenly We have, in Daniel, the saints of heavenlies, as belonging to, and connected with, these earthly questions, where there is not the smallest allusion to the church, where all is connected with the beasts and the true kingdom over the earth. Abraham was a heavenly saint, though he saw Christ's day and was glad He looked forward with joy to this, but was himself obliged to take it in another way. Such is the case supposed in the sermon on the mount. "The meek shall inherit the earth"; but the reward of the persecuted will be great in heaven. So in the Psalms, especially book 1 (Psalm 1-41), where even Christ is shewn the path of life (Psalm 16), so as to be in God's presence, and the saint (as Christ Himself) is satisfied (Psalm 17), waking up after Jehovah's likeness. Yet the remnant are promised earthly blessings very plainly and clearly. See Psalms 1, 37, whence the expression in Matthew 5 is drawn; so Psalm 34, and others, as Psalms 9, 10, and indeed also Psalm 8, shew.

170 The passages, then, in Daniel, as others, point out clearly a residue, who, connected with earthly things, and passing through them, but purified by trials out of them, and led to look up on high, have finally their portion there where they have been taught to look. But, in general, I apprehend their desire after heavenly things is more connected with weariness of heart in conflict while under the law - for they are under the law - though no doubt they do in spirit thereby dwell in heaven, for the enjoyment of which the new nature renders them capable.

As to the church, remark that in Ephesians 1 it is brought out quite apart from the full blessing of individuals, developed with such inexpressible beauty; first, in their calling; then, in the knowledge given them of the purpose of God to gather together all in one, in Christ, and in the inheritance obtained in Him. After that the apostle prays that they may understand these two points of God's calling and inheritance in the saints. But then he adds another demand, brought in addition, that they might know the exceeding greatness of His power, which He wrought in Christ, when He raised Him from the dead; and then first brings in the church as His body, the fulness of Him who fills all in all; thus giving the church, which He had not before spoken of, a peculiar place in union with Christ, as raised from the dead (compare Col. 1: 18),* and sitting at the right hand of God. God gave Him, the raised Jesus, to be Head - over all things - to the church, which is His body, the fulness of Him who filleth all in all. It has no existence but united to Him, and has its existence consequent on His exaltation. Hence it is said we are "one body in Christ" (Rom. 12: 5), and still stronger, "so also is Christ" (1 Cor. 12: 12).

{*The Colossians speaks only of the resurrection. This falls in with another point observable in this epistle: life, or the new nature, is referred to, rather than the Holy Ghost, as in the Ephesians; for the presence of the Holy Ghost depends on Christ's exaltation. This difference of the epistles, which I cannot follow out here, is full of instruction.}

171 And here note that in Ephesians 1 Christ is considered as the exalted Man. The chapter speaks of His (God's) mighty power which He wrought in Christ. Christ is looked at as man, and subjected to death, and raised again by another, even God; that is, it is a Christ really living in time. When the forming of the body on earth by the Holy Ghost is spoken of, the word leads us to the same truth: "By one Spirit are we all baptised into one body," 1 Cor. 12: 13. There is (Eph. 4) "one body and one Spirit . . . one Lord, one faith, one baptism." I go on to "one baptism," because it shews that the apostle is speaking of those who are brought in by the known death and resurrection of Christ. The testimony of 1 Corinthians is beyond controversy; and while the Ephesians shews individual privilege, in the highest way, as relationship, position, and character, making the individual the proper object of every ministration of the church, the more the Scriptures are searched into, the more the church - the assembly - will be seen to have a distinct and peculiar position, and to be a special and distinctive body. Hebrews 12 shews it very clearly. Thus, in the midst of the general assembly of heaven, "to an innumerable company of angels, the general assembly, and to the church of the firstborn whose names are written in heaven." It is really forgotten that, unless the question of authorship be raised on the last mentioned passage, in the apostolic writings none ever speaks of "the church" but Paul.

I resume the points as to the half-weeks. Christ's connection with the first half-week is left entirely vague. Seventy weeks are determined on the city and the sanctuary to bring in blessing. Then there are seven and sixty-two weeks till Messiah the Prince. A week thus remains. But after the sixty-two weeks Messiah is cut off and has nothing - after their fulfilment, but His time passes for nothing; it drops through, as He is rejected. We can say that in His death He laid the foundation of the new covenant, and that, in some sort, during His life, He may be said to have been dealing with the remnant in establishing a covenant associating them on certain principles with Himself. I apprehend what is called "confirming a [not the] covenant" means forming it as on established principles of association. This the prince does with the mass or the many. This prince (not the Messiah) is alone said to do it, and in the dividing of the week, which is referred to in connection with him only, he subverts the whole order of Jewish worship, breaks their apparent link with God, making sacrifice and offering cease. In Daniel 9 we have only the earthly historical view of the matter.

172 But, at this epoch, Satan is cast down from heaven, the blasphemous beast comes up out of the bottomless pit - he whose deadly wound was healed. Thus, incontrovertibly, the last half-week is the great subject of testimony: it alone is referred to by the Lord; nor indeed is the first referred to as a half week when its existence is proved; Dan. 9: 27. Of course, as the prince changes his conduct in the dividing of the week, there must have been a half-week before; but the "confirming" is referred to the week in general. Satan's (to him, probably, unlooked for) rejection from heaven changes the whole scene. He, as to the mass, sets aside the public outward testimony to God. This would account for the witnesses being raised up, as witnesses before the God of the earth; because (Satan being become the Satan of the earth then) God's witness must be there where Satan's power is and refer to it, just as the church's ought to the heavenly now. The particular protection of the witnesses accounts for their subsisting in spite of it. They were as Moses and Elias in reference to the power of evil.

________

In reply to the questions of your correspondent, "J.M., etc.", in the number for February, I remark: First, if the seven vials are the details of what passes under the seventh trumpet, the question is decided. But where is the proof of this? I have always held chapter 15 as a distinct vision ("I saw another great sign in heaven"), chapters 12-14 to be continuous, or rather to belong to one subject, giving the origin and different aspects of the same series of events up to the final judgment executed at the coming of the Son of man, and then chapter 15 to give another special course of judicial events up to the destruction of Babylon, before the coming of the Lord, which is only brought in subsequently in chapter 19. This part of the difficulty, therefore, falls to the ground, for chapters 15-18 precede the last event of chapter 14. The question whether chapters 15-18 are included in the last trumpet remains untouched, but at any rate to be proved, and not, as yet, a proof of anything.

173 Next, it is assumed that chapter 11: 7, the beast that ascendeth out of the bottomless pit means "who then ascends out of the bottomless pit"; but of this there is no proof It is a characteristic, and not a date. Is it not rather to be believed that he takes this character when Satan is cast down from heaven, and has great rage, and that the dragon then gives him his throne and great authority?

Further, your correspondent assumes too much when he says on chapter 12: 10, that heavenly celebration long precedes earthly accomplishment, if he would use it as proving that the announcement that the worldly kingdom is come, may precede by three years and a half its coming. The cause of the celebration in chapter 12: 10, which does anticipate, I do not doubt, ulterior results, is given, and is a present thing, and it is not said "the kingdom of the world," etc. as in chapter 11: 15 - a very notable difference. The cause is that after open war, Satan or the dragon is cast down, and though there is an application to the state of certain suffering saints, the heavens only and their inhabitants are called on to rejoice. To the earth and its inhabitants woe is announced from the power of Satan. Surely this is a different thing from Christ's kingdom of this world is come; though they might well say, "Now is come salvation and strength, and the kingdom of our God, and the power of His Christ; for the accuser is cast down." For in truth the whole state of things was changed, and the heavenly saints delivered, and power established in heaven, in contrast with the meeting accusations.

There remains only one difficulty, that three days and a half occur before God interposes in deliverance. The same difficulty presented itself to me long ago, on the other scheme. For if the seventh trumpet be the beginning of the last half-week, as it is alleged to be by the connection of chapter 12: 10 with chapter 6: 15, then we have at least three days and a half and something more from chapter 11: 14 (cometh quickly) intercalated between the end of the first half week and the beginning of the second. I hardly think the fact that a short interval elapsed between the last act of the beast and the public execution of judgment upon him can make a substantial difficulty. It may be the time of the gathering of the armies when Christ is coming as a thief, or the reaping of the earth before the vintage, neither of which could be called the practising of the beast. The difficulty seems to me to be less than intercalating something more than three days and a half between the half-weeks If the three days and a half be put into the last half-week; which would not be, in itself, I apprehend, a difficulty, the whole connection of chapter 11 with chapter 12 and the explanation of chapter 12: 10 and following verses falls to the ground. Yet that we have, certainly, some definite half-week in chapter 12 seems clear. I think the subject requires a fuller investigation. I can only here answer the difficulties presented by "J.M.", which do not seem to me to result, as yet, in the rejection of the thought that there is only one half-week spoken of in the Apocalypse. The removal of an objection is not a proof necessarily of the thing objected to. For that I still wait with my mind entirely free.

Your affectionate brother in Christ, J.N.D.

The Blessing of the Tribes by Jacob

J. N. Darby.

<11009E> 175

It seems to me that we have the whole moral history of Israel, the purposes of God, and the accomplishment of them in Christ as regards this people, in the blessing of Jacob in Genesis 49. I can only briefly set it forth here. First, Israel as it was, and its moral failure in Reuben, Simeon, and Levi. The universal characters of the development of sin are given: corruption and violence; defiling and instruments of cruelty. God in the testimony of the Spirit rejects their assembly. The violent passions are the latter form. The beast is destroyed after Babylon. God's purposes are in Judah. The King, the Lawgiver, is there; the gathering of the peoples is to be to Him. But we know when presented to the responsibility of Israel He was rejected. There was no gathering of the peoples. The staves of Beauty and Bands were broken - those by which the people were to be gathered and the two divisions of Israel united in one under one head. Then, in Zebulun and Issachar, Israel is presented as mixed up with the world, like Tyre in Ezekiel, and content to be subject to strangers for ease, as if they were not God's people at all. Dan is still, in spite of all, owned, and represents Israel recognized as God's portion in spite of all, but at the same time points out the apostasy and power of Satan in Israel. The remnant, taught of God, look beyond the whole position of the people to God's own salvation, who cannot but be faithful to His word. Thereupon we have unmingled blessing, crowned with the heavenly and earthly glory of a rejected Christ - channel of all the resources of God's blessing to His people beyond all previous knowledge of blessing. Israel had been overcome, but overcomes at the last. Asher (not like Zebulun) has his fatness in his own pastures, and royal dainties are there. In Naphtali is joyful liberty - the liberty God has given, and full of goodly words. Then comes the crown of all - the rejected one of his brethren sorely tried and shot at: Christ - personally considered the Shepherd, the Stone of Israel made strong by the power of God, exalted when rejected, to be at the King's right hand and Head over the Gentiles - is the exhaustless source of every divine blessing with which the heart of man can be made glad; all richly coming from God are upon the crown of the head of Him who was separated from His brethren. Such is Christ as rejected and glorified, and the medium as partaking of heavenly glory of all divinely given blessings which are to His glory who was separated from His brethren. In Benjamin, finally, we have the royal strength, a kingly power in Israel, and of the people when Christ is returned as King amongst them, and makes Judah His goodly horse in the day of battle, and fills His bow with Ephraim. Such in general is the prospect of which the outlines seem to me to be given in this prophecy.

The Coming of the Lord and the Translation of the Church

{An attempt to answer the questions, "May the coming of the Lord be expected immediately? and Will the translation of the church be secret?"

By George J. Walker. London: Whittaker & Co.}

J. N. Darby.

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Direct testimony to the existence of a Jewish remnant with Jewish hopes, sanctioned of the Lord, having been published elsewhere, and the doctrine of the church also having been briefly brought out, as connected with the Lord's coming, the object here is to examine, in a supplementary notice, some difficulties which a serious mind might find in the suggestions of those who oppose the rapture of the church. It is true that if the statements of Scripture be adequately weighed, and the truths which have been drawn from it received into the heart, the answer to all these difficulties is already possessed; or if we be unable to explain these objections, they have no force against the direct proofs Scripture gives of the truth, save to prove our own incapacity to solve them.

Thus it is insisted on, in the pamphlet before us, pages 13, 14, that we wait with the world for the appearing of Christ." In 1 Thessalonians 5: 1-4, after speaking of the day of the Lord coming on the world as a thief in the night, the apostle adds, 'But ye, brethren, are not in darkness that that day should overtake you as a thief.' The natural inference being, that the day of the Lord will come simultaneously upon the world and the church; only it will find the latter prepared for it, while it will be destruction to the former." Now, take the plain expression of one passage which sums up the declarations of many, "when Christ who is our life shall appear, then shall ye also appear with him in glory." It at once shews that, whatever may be the divine reasons for referring us to the Lord's appearing, as a time of blessing, or in connection with our responsibility (and Scripture does both), it is perfectly certain that it is not meant that we shall not be with Christ before He appears, nor that we shall be personally on earth as others are, so that He will appear to us and the earth at the same time. This we know to be false doctrine; because the word tells us that we shall then appear, or be manifested, along with Him.

178 But we learn more as to the teaching of those who would persuade us of it. The aim of that teaching, its direct and necessary tendency, is to destroy our distinctive relationship with Christ, and to connect us with the world, reducing us to the lowest possible level of hope which can be true for one who is not actually lost. Our proper heavenly connection with Christ is lost. This aim is accompanied by so obvious a loss of all spiritual intelligence, such an obliteration of the positive teaching of Christ and the Holy Ghost, that it becomes at once evident, to those not under its influence, what its source is.

Nor can anything be more groundless than the special objections. The first is a very favourite one of this school "It [i.e., the view combated] takes away from us our direct and full interest in considerable portions of the gospels, and almost the whole of the Apocalypse; for these are regarded as strictly and properly belonging only to certain parties, Jews and Gentiles, which will come under the divine dealings after the removal of the church," etc. (pages 5, 6). To talk, then, of robbing us of much in the gospels and the Apocalypse is, we repeat, the more absurd, since the special privilege of the heavenly saints is to know what does not concern them. In virtue of this, they are "friends," not because of having external signs given. To encourage the weak faith of the tried Jewish remnant they were really given, as will appear more clearly when we come to examine Matthew 24, and kindred Scriptures. But it is a hollow and false principle that the gift of a revelation to any one implies that he will be in the circumstances described: least of all is it true of the church, to which all Scripture is given. But thence to argue that we must be there, that this or that prediction is about us, is as unreasonable as contrary to fact. Yet ought the church to have an understanding of all, for "we have the mind of Christ." The Lord's grace communicates to us what concerns others, and sometimes that we may intercede for others. Thus it was with Abraham: the Lord revealed to him what did not concern himself. Did Abraham lose by the Lord's communicating to him what concerned Lot? or would he have gained by imagining that it was about himself? Was Enoch worse off than Noah because the one declared what was coming on the world, not on himself, and was translated before there was a sign of the judgment, while the other received a warning of what concerned the circumstances he was in, so that, moved with fear, he gave heed and was saved through the deluge of waters? So with the church in the Revelation. None can deny that there is absolute silence as to the church (we do not say saints) on earth when the terrible judgments, symbolised by seals, trumpets, and vials, issue from the throne. Churches are spoken of before Revelation 4, and they are addressed after the visions close in Revelation 22. For no doubt the church ought to be the vessel of divine testimony as to what is coming, as Enoch was, and ought to be in the place of intercession, as was Abraham; but the church is outside the scene of judgment in the Revelation, as both these types were in Genesis.

179 But the second objection surrenders, in fact, the principles of which the first complains so loudly; for it is owned, though it seems reluctantly, that there are passages in the gospels (and so much the more in the Revelation) where the apostles are not our representatives. Thus, while we are privileged to profit by Matthew 10, it is plain that the commission there given is, in important respects, the reverse of our service as Christians now. It is only through the Holy Ghost enabling us to compare aright scripture with scripture, that we can discern what concerns a Jewish remnant of old or by and by, and that which describes or supposes our position. The author asks somewhat triumphantly in page 7, "Do they represent us, and listen for us, at the sermon on the Mount, at the last supper, at the concluding discourse in John; and yet represent another set of people in Matthew 24, and Luke 21? Are we on church ground with Martha and Mary at Bethany; and in company with the Jewish remnant when we place ourselves with the disciples on the Mount of Olives? (Matt. 24: 3)." Now, so far are the distinctions in question of an arbitrary nature that the argument used to expose them demonstrates their reality. For imbedded in the sermon on the Mount are words of our Lord which apply far more closely to Jews or the remnant than to the church. (See Matt. 5: 25; 6: 12, 13, 33, etc.). And as to the prophetic discourses in Matthew 24 and 25, it carries on its front and within its own compass, the clearest evidence of these distinctions. For in the early part the Lord speaks of the temple and its destruction, of the abomination of desolation, with express reference to a prophecy which professedly relates to the Jews and the remnant up to the last days. But this is not all. What has this character and is connected with Jerusalem, Judea, and that nation, is plainly distinguished from the parables which relate to Christians during the absence of the Lord (viz., the household servant, the virgins, and the talents). These last are not Jewish, but in some respects in marked contrast with what precedes, as well as with the closing sketch in Matthew 25 which gives the Lord's dealings with the Gentiles on His return as King. To deny these distinctions, then, is ignorance, and nothing better.

180 Nobody affirms that the church existed as a fact at the last supper in Jerusalem, or when the Lord uttered His discourses, etc., in John 13-17, or at Bethany; but it is abundantly clear that these scenes contemplated much which was afterwards verified in the church, and outside the remnant, while the remnant had special provision for it made in Luke 21. Nothing simpler than what the writer seeks to mystify.

Again, in this late defence of the system which denies the distinct portion of the church and its rapture previous to the Lord's appearing, the time of vengeance in which even the Jewish remnant is desired to flee - the time of visiting the unbelief of the nation with anguish and trouble unheard of; in a word, the most awful chastisement for unfaithfulness the world ever saw - is confounded with the privilege of suffering for Christ by faith! "A further objection to it is the extraordinary result, that the church will be removed from the earth at the very time of all others when we should think its testimony would be most needed, and when suffering will be most glorious [!!]. Surely, of all others, the church of Christ is best fitted to be confronted with the great Antichrist and his followers. Strange, indeed, should its martyrology break off at that critical period! Strange if tribulations, closely linked in the apocalyptic visions with the brightest glories of heaven, should be reserved for another than that body, which for nearly two thousand years has been associated in the kingdom and patience of Jesus Christ!" (Attempt, page 7.) Can ignorance of God's ways be shewn more painfully than this confusion of suffering with Christ, and suffering fearful penalty for having slighted Him and His will?

The last of these general presumptions is that Scripture intimates delays and impediments to the coming of Christ (pages 7, 8); and it is argued, that if to know what shall befall others be a privilege, still more what personally affects ourselves. Can anything exceed the blindness here manifested as to what spiritual privilege is? Is knowing what applies to ourselves the proof that we are friends of God? After Abraham had promises relative to himself and his seed, the Lord says, "Shall I hide from Abraham that thing which I do?" And what did He make known to him? What concerned himself? No; but what concerned Lot, of which there was no need. Lot heard in due time what concerned himself. So, says the Lord, in a scripture which the writer cites in the same paragraph, "I have called you friends, for whatsoever I have heard of my Father, I have made known unto you." I tell a man what concerns himself as a matter of business or duty; I tell my friend what my heart is interested in, whether it concerns him or not, because he is my friend. (Compare Eph. 1: 8-10.) How entirely this system destroys spirituality and divine intelligence!

181 And here we would say a word on the practical effect as indicative of the real character of these views. We are told that it is impossible rightly to be expecting the Lord from day to day; and this because all the predicted signs must first come to pass. Now, we ask any serious Christian, if this be not in direct contradiction of all the teachings and warnings of Scripture (those passages excepted whose proper application is in debate)? Does the Lord direct us to be habitually waiting and watching always for Him? Be it Christian or Jewish remnant that it refers to, does He not insist earnestly upon it? and that in such an hour as those He addresses think not, the Son of man cometh?

Further, the whole order of God's dealings is subverted. "We do believe the church and the remnant to be on earth together," etc. (page 39). That is, they believe that the full explicit revelation of the church, wherein is neither Jew nor Gentile but all one, and a recognition, on the part of God, of a body of persons as to whom He sanctions hopes exactly contrary to this (furnishing inspired terms for the expression and encouragement of them), will go on together on the earth. As an analogy to this, the state of the disciples during Jesus' life, and the condition of the church afterwards, and the case of the disciples of John (Acts 19), are brought forward. That is, the progress of the same saints out of Jewish thoughts into a church standing by the coming of the Holy Ghost, in the former case, and the instant cessation of the Jewish state of hope because of the Christian revelation, when it came to their knowledge, in the other, are alleged to be analogous to the simultaneous sanctioned subsistence of the two contradictory states at the same time. The value of the reasoning here is a specimen of the superficiality of this publication.

182 Another sample of the extreme levity and carelessness of the writer is this: "To say that while we are here, it [the Apocalypse] is of use to us, is to plead for a very secondary concern in it" (p. 6). The view of the writer is that its warnings are to be of use to the church when it is in the circumstances referred to. Is it not evident, then, according to the author's theory, that this destroys its usefulness as to at least eighteen hundred years and more of the church's history? The necessity of being in the time of its fulfilment to make it useful, destroys its constant use for the church; whereas the knowledge of its application to a body traversing the time of trial, after the church's rapture, makes its usefulness apply to all, though its accomplishment is for others. If men must be in the circumstances to render it useful, the Apocalypse has had, on the author's shewing, no utility yet. 2 Peter 1: 19, which he quotes, is strongly against his arguments, besides being altogether misinterpreted. The point here is the excellence of the prophetic word as a lamp, till a light still better dawns on the heart. The apostle does not mean till the day of the Lord actually come upon the world, but till the heart is imbued with daylight, and the morning star arise therein (i.e., till the saint is awakened to the heavenly hope, apart from the events of prophecy).

The parable of the tares of the field (Matt. 13) is the first of the special scriptures adduced as positively adverse. "'Both grow together until the harvest' (v. 30); a statement clearly decisive of the whole question, for unbroken certainty cannot possibly be more plainly expressed" (page 9) . . . "and at one definite point of time, the harvest, or the end of the age" (page 10). The short answer is, that the harvest is not one definite point of time. "In the time of harvest," it is written, "I will say to the reapers, Gather ye together first the tares and bind them in bundles to burn them: but gather the wheat into my barn." First do this, and then that. In other words, it is a period in which different events take place, the order and meaning of which is exactly what is in question. It is also alleged (page 9), that "gathered together" is the same as "rooted up." But it is no such thing: quite a different word is used for rooted up. Again, "gathering together," or up, is said to be removal from the field by reaping or plucking up, that is, the end of present existence - a very singular explanation. We all know such is not the effect of reaping. The removal of the wheat from the field is expressed in quite a different way. Indeed the tares are never said to be removed from the field at all, and notoriously, if we turn to the thing prefigured, they will be judged in the field when the harvest comes, and to this the parable looks on. In truth, the subject is the field, as to which there is one only exception - "Gather the wheat into my garner." The thorns, we read elsewhere, will be utterly burned in the fire in the same place. The tares are gathered together to be burned - clearly declaring that the gathering together is not the final judgment.

183 Further, none can read the parable and its explanation without seeing that they describe different scenes, as is always the case in such prophetic statements, because public results before men explain what is parabolically stated when the results are not there. Thus, gathering the wheat into the garner is not shining forth as the sun, nor is gathering into bundles to be burnt the same as gathering out of the kingdom and casting them into the fire. Note here, that the uniform testimony of Scripture is that the saints will appear, or be manifested, when Christ appears for judgment. (Col. 3; Rev. 17: 14; chap. 19.)

Hence the gathering the wheat into the garner must be before the gathering evils out of His kingdom and casting them into the furnace of fire. The making the heavenly saints to remain on earth while the judgment is being executed, is against the universal statement of all scripture. And this is what is alleged. For if the gathering the tares in bundles to be burned be the same as their final burning (an allegation indeed manifestly absurd), then their complete judgment takes place before the saints are taken into the garner; "the end of present existence" as regards the tares is before the saints are with Christ. Further, the righteous shining forth as the sun in the kingdom of their Father is clearly not in the present age, which the harvest of judgment closes. It is the new age, while the gathering into the garner is part of the harvest or end of this age. The harvest, then, or end of the age, is certainly not one point of time. The Lord Himself states a "first" in what happens. The only question then is, Does the rapture of the saints take place before the execution? All Scripture answers, Yes. They come with Christ to judgment: they appear with Him in glory. The order of the parable and its explanation is, first, gathering the tares in bundles, then the wheat is put into the barn; and when it comes to the execution of judgment the tares are gathered out of the kingdom and burnt, and the righteous shine forth as the sun.

184 One point of the old system is avoided. It used to be maintained that when Christ rose up from the Father's throne the present age closed. But the parable of the tares described the end of this age. Hence the judgment of the earth was before Christ came at all, and the catching up of the saints too. The absurdity of this was evident, and it is now avoided; but the elements of the error remain - only concealed. The harvest is made one definite point of time as the end of the age. If it be not Christ's rising up, it must be the moment of His executing judgment which closes it.

Where are the heavenly saints then according to Scripture? The wicked are punished with everlasting destruction from the presence of the Lord. When this judgment is executed, are the saints still unchanged on the earth or already caught up? If still unchanged on the earth, and the resurrection yet to come, then is there a negative to all these statements together: "The Lord shall come with ten thousand of his saints"; "The Lord thy God shall come and all his saints with thee"; "They that are with him are called and chosen and faithful"; "The armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean"; "When Christ, our life, shall appear, then shall ye also appear with him in glory." But Scripture declares these things positively. That is, the saints must have already been caught up to meet Him. But if so, the whole proffered explanation of the parable of the tares is false, and hangs on the blunder of interpreting the gathering of the tares together in bundles to be burned as meaning their actual burning, accompanied by the contradictory allegation that the harvest is one definite point of time. That anyone should not see clear on such points is evidently to be borne with. We are all ignorant on many points.

On 2 Thessalonians 2 the less may be said, because it has been already entered into in a previous paper.* But it is well to note it as an additional specimen of this writer's reasoning. He says in page 15, "Surely the terrors of the day of the Lord are for His enemies, and the enemies of His people. How then could those terrors be present, and those enemies be unchecked in their cruel persecution of the Thessalonian saints? Could these saints have had such a notion?" Now the reasoning against the fact of the day's being there is most just. The only misfortune is that it is the apostle's own reasoning with the Thessalonians, because they thought the day was there, as Paul says in 2 Thessalonians 2: 2, and as the writer quotes Mr. Alford, explaining it in the same page. "Its object is to make it clear to them that the day of Christ . . . was not yet come."

{*See "What Saints will be in the Tribulation?" page 110.}

185 As to what is insinuated on Daniel 7, and the endeavour to connect the Son of man with the kingdom after the blasphemies of the little horn, the way of putting the matter is incorrect, and, to say the least, the one-sided result of prejudice. For the account of the reception of the kingdom is not merely after the horn's blasphemies, but after the beast's judgment and destruction for those blasphemies. So that if it were just to apply the passage to the remaining of the church on earth during the whole career of Antichrist, the passage would equally prove that the church was on earth after the destruction of the beast. That is, the whole argument and application of the text is entirely groundless; for the heavenly saints come with Christ to judgment. The prophecy speaks of the earthly kingdom, first of the beasts, and then of the Son of man. The place or portion of the church is not touched on at all in the statement. It is the kingdom under the whole heaven; while the following explanation of the prophecy (as all Scripture), declares that judgment is given to the saints of the Most High. It is but an additional proof how the whole tenor and bearing of Scripture is lost by such as maintain this system. If we enter into details, we shall find that the thrones were set before the judgment begins, and indeed in order to it.

As to the argument on Luke 19: 11-27, in page 11, viz., that we are not to look for the Lord as our immediate hope now, because there was a premature expectation of the kingdom during His ministry on earth, it has really no force, nor even sense. Some then expected Messiah to appear in glory and deliver Israel. The Lord shews that, being rejected, He must go to the Father, receive a kingdom and return, and that meanwhile His own servants were to serve Him. Does this prove that His servants are not to expect Him now more than the Jews then? Strange reasoning?

186 Passages, such as John 16: 2-4, which speak of trials and persecutions for the saints, need not be rested on. It was not the best, but one of the strongest reasons for looking for Christ continually, who was to take the saints out of trouble. The sufferings of the disciples would make them desire His coming.

If we turn to the epistles, another class of texts, to which reference is made (page 12), is that which involves responsibility in connection with Christ's appearing. In order to understand such passages as 1 Timothy 6: 14, some remarks are needed. The rapture of the church has nothing to do with responsibility; it is the fulfilment of the highest blessings of sovereign grace - Christ's coming to take us to Himself, that where He is, there we may be also. Now, none but Paul ever speaks of the church save the Lord Himself prophetically (Matt. 16, 18), or the historical facts that He added to it, etc., in the Acts. It was a mystery hidden in God; it is not named in the epistles but by Paul, for we do not speak of allusions to a local church or churches. Various privileges of its members individually may be, but however strange it may appear to some, in the epistles none ever speaks of the church itself, nor names it, but Paul. Hence none speaks of the rapture but he; for this is connected with its known privileges. Where the coming of Christ is spoken of elsewhere, it is spoken of as the time of judgment; or of the display of the effect of righteousness and of glory in the saints; or as a general expectation connected with the ways and government of God - a very distinct thing from the privileges conferred by sovereign grace. The judgment connected with Christ's coming includes the judgment of, and retribution to, the saints, because this is a part of His display of government, and not the portion of the saints given them in sovereign grace in Christ. By the deniers of what is called the "rapture," all this is mixed up together, for the counter-scheme is one of unmingled darkness.

Now, as regards the world, this manifestation for judgment is Christ's coming. The term coming, or presence, embraces all that passes in connection with His return from the moment of His entrance into the created universe, be it heaven or earth. As regards the world, His coming may be called His appearing, His manifestation, the appearing of His coming, or His revelation. It has all these titles. The saints joining Christ is never referred to anything but His coming; for when He appears, they appear with Him.

187 Do they not wait for and love His appearing? To be sure they do. This removes evil and destroys the power of evil on the earth; in this they appear with Him in glory. The whole display of God's glory in righteousness, and its fruit, blessing and power, takes place then; and those who groan under the sense of a creation subjected to the bondage of corruption rejoice in the thought of its deliverance. The entire scene will be changed by Christ's taking the power, Satan being bound, and the rule of goodness and righteousness established. The saint cannot but delight in the thought of the setting up of the kingdom, the glory of Christ, and the blessing of man and creation. That everything should be ordered according to Christ's will is the joy of the heart. It is the time of the divine blessing in government. Oppression will cease, peace and true liberty will reign without evil, all God's promises be fulfilled, His goodness satisfied, and Christ glorified. As regards the government of this earth, it is what our hearts as we walk on it, and what we in our nature, as creatures belonging to it, must desire. We love His appearing - the rising of that Sun of righteousness with healing in His wings. That we shall not be those subject to this government, to the rightly taught soul, enhances the joy of it, though, on the principle of wretched selfishness, which characterises the system we are combating, this may seem to enfeeble its interest for us. On any ground, we shall not be the subjects of that government, because we shall be glorified.

But which is most blessed - the family in misery which is relieved, or he who has a share in relieving, and participates in grace in the joy of it? No properly ordered heart can doubt a moment. All love His appearing, for Christ will have His rights, and the dreary scene through which we pass will (blessed be God) brighten up under the rays of the Sun of righteousness, as a morning without clouds, as the clear shining after rain. As to our own portion, indeed, the appearing of Christ is the time of our being manifested in glory with Himself. But, doubtless, the loving His appearing looks to more than this. It is the substitution of the blessed reign of Christ for the power and dominion of Satan in a world which is God's, but now oppressed - the taking of His just place in the universe by Christ Himself.

188 But the being caught up to meet the Lord in the air is for our own proper and higher blessing; it is in order to be for ever with the Lord. There the apostle closes all he has to say to it. But in all that respects the government of God, the appearing or the manifestation of Jesus in this creation is the thing referred to. Hence our loving His appearing is a test whether we delight in His authority and the divine blessing, or whether we find our pleasure where Satan is prince. Hence also, when our responsibility is in question, as this relates to government and reward, the appearing is always referred to. Christ will take account with His servants as well as with the world. But the difference is in every way evident. We all go up together: there is no distinction. The life and righteousness of an apostle are the same as mine. We shall all be conformed to the image of God's Son, that He may be the firstborn among many brethren. But the Thessalonians will be Paul's crown, not ours; and every man will receive his own reward, according to his own labour. Every man's work shall be made manifest; for the day shall declare it.

Other objections are founded on the declaration that Peter would die (John 21: 18, 19; 2 Peter 1: 14-16); Paul's expecting his own death, and predicting evils that should arise, and especially in the last days. One thing is clear about Peter's death - it can have no possible force now. But this remark has not all its force, if we do not perceive that it required a particular revelation that a person was to die: otherwise it was said, "we which are alive and remain," and that by the apostle confuting this thought when it was in question; but of this anon. So the word "If I will that he tarry till I come" was interpreted. It required a particular revelation to point out a particular event as intervening, and when that has intervened, the general truth flows on in all its force. That is to say, the rightness of the general expectation is largely confirmed by a person's death, before Christ's coming, requiring a revelation to have it supposed possible. It was an event, too, which might have happened at any time after the church's expectation had in fact been fully brought to light. The only word at all applicable to delay even then is "when thou art old"; it is in comparison with "when thou wast young" - a proof he was no longer so - sufficiently vague to leave all open. But further, the church, probably, was very little or not at all cognisant of it. When Peter was in prison (Acts 12), they thought his death might well happen then. When Peter refers to it, he does so as imminent. As to the expression "after my decease," the expectation of the Lord's coming never enfeebled the most assiduous care of the church, while waiting for Him, but just the contrary. Nor certainly can the case apply now. Again, what is more material to remark, it was never given as a sign to the church, but as a testimony to one individual. There is no proof that the church had the least knowledge of it before it was past. It certainly was not addressed to the church by the Holy Ghost before, for John's gospel was given after Peter's death - and this is the grand point.

189 As to the predictions of the last times, the case is even stronger; for the Holy Ghost has declared by John that they were come. That is, the expectation of Christ was constant then. The word of God gives us, in its own contents, the ground for constant expectation now, for it declares the last hour or time come before John was gone. At first, the expectation was constant; next, as time went on, and in fact faith and hope fuller, particular events were noticed as immediately imminent. Paul says, in Philippians 2: 17, that he was a victim on whom aspersion had been made already. Would this be ground for delaying hope or awakening it? Peter announces that his decease was just at hand, John that the last time was already there, and these are alleged as reasons why we should not expect Christ! None of the cases were ever given to the church in any sense as signs. Before the announcement was given to the church by John that Christ had said it to Peter, Peter was long dead and gone. No: they were no signs, and have no application at all now; and what came on to be revealed as a necessity for the church, for its seeing the evil of the last days, the Holy Ghost has taken care to tell us is arrived. How wise are the ways of God! He establishes, as a doctrine, the expectation. Particular revelations are given to individuals, and they speak of them only when they are close at hand, God knowing well that there would be this delay. When the church needs it, He warns them of evil and dangerous days, but takes care, before His instruction closes, to keep one there to tell us they were come. And this is alleged as a reason for our not waiting for the Lord! No: we must get down to another and an earthly hope before signs come in or are applicable to us. The virgins in the parable did sleep, and the saints have slept, but they went out to meet the Bridegroom at the first, and awaited nothing else: when divinely aroused at midnight, they were to go forth to meet Him, and not to await aught else but Him.

190 The case of the Thessalonians is exceedingly strong. They so expected Christ to come in their life-time that they were uneasy if a saint died. Paul relieves them from this anxiety by telling them the dead in Christ would be raised. But does he correct their expectation as an unfounded one, saying, Signs must be fulfilled, all should die, and I know not what? Far from it. He shews the dead will have part, but strengthens their hope and associates himself with it, saying, "We which are alive and remain." Unbelief and Satan may seek to divert from this; the Holy Ghost sanctions and insists on it when the question is raised.

Such are but a few of the proofs the publication affords of the absence of spiritual intelligence inseparable from the system it maintains, as well as of the utter futility of its reasonings. Hence it was not thought worth while to answer it, save briefly. It professes to review the question, but is little more than a re-assertion of Mr. Newton's prophetic theory, as it seeks also to accredit his "Thoughts on the Apocalypse." Now every reader ought to know that it is hard to say whether the absurdities or the blasphemies of that book are the more glaring, and that its system is inevitably identified with a false doctrine of as audacious dishonour against the Lord Christ as ever was known. Here are some of the proofs from the first edition, 1843.

Page 45, speaking of the elders it is said, "their eldership and proximity to the throne of the Most High, are sufficiently plain indications of their being called into participation of His counsels."

Pages 48 et seqq. "Nothing perhaps amongst all the attributes of God is more wonderful than this universality of present control, all the merely executive agents of His government being subordinate thereto . . . it gives a view of almighty and omnipresent power more wonderful perhaps than the original power of creation, or that whereby He continually upholds that which He hath created. This power is at present possessed and exercised by the Lord Jesus . . . but His saints do not possess it yet . . . But since it is said in Scripture that we are the fulness of Him that filleth all in all . . . it cannot be doubted that the church will participate in this branch of His glorious power" - that is, have almighty and omnipresent power.

191 Page 51. "But there is yet another character of power which the church is to exercise in the glory. Admission into the counsels of God is represented by the throned elders - omniscient power of superintendence by the seven Spirits; but the execution of the will of God, and the omnipotent power necessary to such execution, is also committed to the redeemed. This is a third sphere of their glory. They are represented in it by the living creatures, or cherubim."

Thus, the church will be omniscient, omnipresent, and omnipotent. Is not this open blasphemy? The last form of power, for which he refers to Ezekiel, is thus described: "Nowhere absent, but everywhere present, in the perfectness of undivided action: afford the mysterious but fitting symbol of the omnipotent agency of the power of Him, before whom all the inhabitants of the earth are reported as nothing," page 52. "And when we consider what the state of the earth will be when that period arrives . . . we may see the necessity for such a power, and the high calling of the church in being entrusted with its application to the circumstances of a terrified but delivered earth," pages 53, 54.

So in page 55, still speaking of the church as the cherubim, "as such will apply to the earth and to the universe the wisdom of the elders and the throne." "And although all that we have yet seen in this chapter appears to exalt the creature almost into co-equality with God, yet we find His due supremacy most carefully maintained. The glorious power of the cherubim does not prevent their giving all glory, and honour, and thanks to Him that sat on the throne; nor does the higher exaltation of the elders prevent them from falling down before Him that sat on the throne, and worshipping," etc. But can the nauseousness of blasphemy be carried farther than when, in ascribing omnipotence and omnipresence to the church as executive power, it is declared that they apply the wisdom of the elders and the throne, setting the elders (i.e., the redeemed) before God Himself? It would be hard to find, in the wide circle of what printing has given to the world, such pages as 48-55 of Mr. Newton's "Thoughts on the Apocalypse."

For recklessness of assertion, for self-contradiction, for pseudo-criticism, we might produce a host of examples, if need were. And this is the book sought to be anew accredited by the publication under review. We enter no further into its character here: but is it not painful to see a certain class of Christians greedily receiving this mass of unscriptural fancies and follies, which, alas! have an object behind them, viz., the blotting out of Christ's various glory, and the denial of the true place of the church as His body and bride? On the side of truth such a work would not have been borne an instant. It contradicts itself, parades bad Greek, details gross absurdities and bold statements, without the smallest proof; but all this fades away before the real blasphemies which we have noticed lying on the surface. One of the phenomena of the human mind is its disposition to receive error rather than truth. It likes error. And when imagination would be detected in a book pleading for truth, it is passed by in its most unbridled form, and even like when it is employed to teach error. It is a humbling fact. One only can deliver from its power.

192 The effort to re-accredit the "Thoughts on the Apocalypse," which contains such blasphemies, and identified as it is with yet worse, cannot be too strongly and earnestly denounced. It is perhaps not wrong to add that the attempt has been made by one who has distinguished himself by another pamphlet written to prove the resurrection of brutes and dedicated to a dead cat. There is no wish to do more than allude to such a fact; but many things help us in judging how far the guidance of God's Spirit is with a man.

Brief thoughts on the Apocalypse

J. N. Darby.

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The book is prophetic: it does not deal with the church in respect of itself, as in relationship with God, save incidentally in the preface (Rev. 1: 5, 6), and conclusion. (Rev. 22: 16, 17.) It is the word of God and the testimony of Jesus Christ. The address, though of grace and peace, is governmental. Thus it is from Him who is, and who was, and who is to come (not from the Father as such), and from the seven Spirits which are before His throne; and from Jesus Christ, the Faithful Witness, the First-begotten of the dead, and the Prince of the kings of the earth, i.e., not mere Messianic glory, yet connected with earth, in life, resurrection, and rule. The mention of Him draws out, by the way, the church's, or Christian's, own consciousness and feeling as to Christ. This is followed by the testimony of what He is to the world, and to the Jews, at His coming in judgment. Then we have the personal seal of the eternal glory. And so the whole book, in its relationships and results. The word of God and the testimony of Jesus applies both to prophecy and to Christianity, though not properly to the church; for Scripture looks at testimony continuously, as in Hebrews 1, 2; or separately from what went before, as in the epistle to the Ephesians.

Next, we have the vision of Christ, revealed in the midst of the churches, governing them. There are two parts in the description - what is personal, and what is relative; the former, in verses 13-15; the latter, in verse 16. Personally, He is a Son of man, not now a servant at His work: His garment is the long flowing robe, and not tucked up. His girdle is divine righteousness as such. Verse 14 marks Him as Ancient of days. His eyes search, His eyelids try, the children of men in the power of judgment. His feet, as seen here, represent judgment, not abstractedly divine in the sanctuary, but applied down here to the ways and dealings of men - to sin, in government, and this with a peculiar character. Ezekiel 1: 7 and Daniel 10: 6 (different in the English version) are the same; but we have here "passed through the fire." I apprehend it means here that the application of righteousness in judgment to man was according to the full absolute trial of the fire of God (i.e., judgment allowing no evil). Governmental judgment has not this character exactly. Brass is not used for immediate divine righteousness - i.e., intrinsic divine righteousness as such, remaining immutable in itself; to be met and satisfied, no doubt, by what is suited to it, but not exercised. This last is in power and ways. But in Christ, this last had all the perfectness which that fire, which consumes all dross, has or can have. In the relative characteristics, we have maintenance, by His power, of all the subordinate administrative power of the churches; judgment, according to and by the power of the word, of what had possessed that word, and the manifestation of supreme sovereign power, as regards the whole world.

194 Human nature fails before this, but while the First and the Last, God Himself, Jehovah, He was also the Living One - not the power of death - for His servants: He had gone through death and destroyed it, and was alive for evermore. Life was His, and not only so, but life after death and resurrection, after His going through that which man was subject to; and He has thus the keys of power over death and hades. Christ was to be revealed in this way, then the present existing things, and the things after them.

In Ephesus, we have the great principle of His government in, and survey of, the professing church. He has the seven stars and walks among the candlesticks. The principle of departure from first standing is taken as the general ground; the result of faithfulness is also individual - he eats of the tree of life, which is in the paradise of the God of Jesus (read "my God" in verse 7), while the general fact of judgment is threatened - the candlestick removed. It is in every respect the great general principles of departure and judgment, though there was still much good.

The Smyrna state is clear. Christ, who was before all, and will be after all, and in this present world, has overcome death, sustains faith in the midst of needed persecution, and promises the crown of life. It is the title by which He met the withering of fleshly life in the apostle before His glory. Note, the profession of hereditary religion accompanies persecution - the trial was external, and the blessing here is general; they were to hold good their faith among the polluted.

Next, in Pergamos, we have the searching judgment by the word, where corruption was allowed. So the blessing is distinctive also. Next we have - not trial by God's word, revealed truth, but - the Lord's searching of all that is within the heart: His eyes as a flaming fire; and the governmental judgment. And this closes the public history of the church in general. And the morning star, and the coming, and Christ's kingdom, are brought in as the object of hope. Nor is there here invitation to repent. In the first there was. In the persecuted church there is encouragement. In the third there was. In this fourth the bad had space to repent, and did not. "Behold, I will cast," and "I will kill," is absolute.

195 The church of Sardis clearly begins afresh. Christ has the seven stars. They are His; but He does not say He holds them in His right hand. And He has the seven Spirits - a point not noticed yet, but which marks that whatever the state of the church, He has the full supply of gift - the Spirit, in all competency to act and glorify God. But I think it looks out beyond the former church. It is irregular, but a competency above order, and a competency proper to Him personally. Hence it will be found, as each characteristic of Christ in the last three churches, to reach over into the coming scene, i.e., the characteristic itself. They are none of them mentioned in the description of the Son of man. They are new objects and grounds of faith; not the regularised characteristics for ecclesiastical dealing, or of that revealed use.

Hence, if not faithful, Sardis is not judged as the church, like Thyatira, but treated as the world. The overcomers have the general result of righteousness, not being out of the book of life, and being confessed individually before the Father, as they had confessed Christ before the world. In Philadelphia, all ecclesiastical pretension is against them. But Christ's personal sovereign title to shut and open is for them. They have to keep the word of His patience. All this is unecclesiastical. Christ waits for His enemies to be made His footstool. In this respect He continues even His life on earth. So do the saints. They walk in the midst of a corrupt closing dispensation, keeping Christ's word. Hence the word "my." Laodicea goes further. For Christ takes up the witness in the new creation, instead of the church, which He rejects. Divine righteousness must be had - saints' righteousnesses, according to God's purity, and true discernment from God, known only through Christ. He has not ceased to love the church, and looks for zeal and repentance. The kingdom is all that is here promised. The different place of the warning in the last three has been noticed.

As to the sequel, I do not see how it can be questioned that we enter on a different sphere of prophecy in Revelation 4. I do not mean merely that it is the third division, as often remarked; but that Revelation 2 and 3 were the judgment of the church on earth, and this is not. The world is dealt with from the throne, not on earth either, but in heaven. When this is the case, the saints are seen there. It is not merely that the blessing is anticipated before the judgments come, through which the blessed have to pass; but the body of saints is seen enthroned, encircling the great throne of God before any history of judgment begins at all. And the sources of all are revealed in this place They are associated with the throne in its then place and character It is not Christ's throne on which they sit They are enthroned and crowned priests and kings before the government revealed in the book begins. And it is not the revelation of any place acquired or reached through them, as may be said in chapters 7 and 15. Before the Lamb has taken the book to bring about circumstances to go through, they are associated with the throne The throne itself is very clearly the throne of divine government and providence; and that set in majesty of judgment, but connected with the first creation. The rainbow is round it. It is not a throne approached with blood - the golden throne. And the living creatures, though in the midst of the throne, can be apart from it But it is a heavenly throne. Jehovah-Elohim-Shaddai is celebrated.

196 The elders worship Him as Creator and Sovereign. It is His throne of government (in the first creation), and they can sit on thrones, but in heaven. They are in rest as to judgment, and active in worship. Though the living creatures were in and around the throne, next it thus, the elders as to place are first mentioned as morally associated with the throne. On their own thrones they were part of the scene The creatures are only part of the character of the throne Reasons for praise are here with the elders only. The creatures' part is the unceasing celebration of what He is

Chapter 5. We have now competent power to act on the unfolding of divine purpose. In the centre of all God's ways of power and providence was the Lamb as slain. He could open the purpose of God's right hand of power. Other saints are here with prayers yet to go up The creatures and elders fall down before the Lamb. I should leave out "us" in verse 9, and naturally read "them" instead of "us" in verse 10, as Tischendorf, etc., unless perhaps "they reign." Here, if connected with "living creatures," these give reasons for worship also, the angels do not. Then note the living creatures put their amen to this ascription of power and glory. The twenty-four elders worship; I doubt a little the worshipping, etc. (v. 8), of the living creatures; but in Revelation 19: 4 they do. In Revelation 5: 14 "him that liveth," etc., is to be left out. The living creatures, join with Amen. The elders worship. All may own the Lamb by falling down. It is all most due and right, but the intelligent song is morally, I think, with the elders: they sing (not "they sung"). It is in the main (besides the Lamb's glory, having perfect power and the eyes of the Lord which run through the earth) the interest of the heavenly saints in, and their connection with, the earthly ones, and the same place as to the kingdom. In what follows, to the end of Revelation 11, we get the general history, and in the earlier part of it, in parenthesis, the special final history of the beast, so as to get its place in the series. Remark, we have not yet the offspring of David. Only the Lamb is Lion of the tribe of Judah; but it is redemption out of all nations which gives a title to take the book and open the seals.

197 But I suspect there is something more as to creatures and elders. It is not till the Lamb has taken the book that the creatures get their place with the elders. Now it has been long remarked that the creatures are the symbols of providential power (attributes in exercise), and that the instruments may be angels as in this world and saints in the world to come. Now it will be remarked that, before the Lamb appears on the scene and takes the book, there are no angels who praise, and the creatures, while celebrating the character of God - expressing it, are not associated with intelligent praise and worship. Now this is always their proper office and character; but when the saints take this office, they are also the intelligent worshippers, though remaining another aspect of them. Hence, before the Lamb is in the scene and has taken the book, they are completely distinct, and no angels are spoken of; when He has, they are connected, and the angels are distinct. Still the creatures say Amen to creature-praise, and the elders worship. In point of fact, after Christ has risen up and taken the church up, the angels expel the dragon from heaven; but in power connected with the Lamb, here held up to view, the saints must be associated. When in Revelation 19 the Lord is coming out, the elders have the first place, for that is the first heavenly part and place, the governmental attributes relating to the inheritance and the earth. So they have in Revelation 7: 11.

198 A question arises out of the change of reading in Revelation 5: 9, 10, whether the redeemed are a distinct set, or the redeemed in general. The saints, whose prayers are offered, are earthly - that is clear. But I have been rather disposed to think verses 9 and 10 are general. The Lamb has wrought this work. But "to our God" is a difficulty in this view, and the prayers of others must be considered.

Then, after the general history of public judgments, after conquest, etc., we have the souls under the altar - martyrs in general, I conceive, though this is a very important point as to the structure of the book. They are owned (for there is a break in God's ways here), but must wait for judgment; but all is broken up in order of existing powers, so that a way is made to the accomplishing prayers.

But special things, a scene of special dealings and judgment, were first to come in, yet part of the general history (i.e., not the beasts of Revelation 13). But before this new scene is opened, the perfect remnant of Israel is sealed. The angel came from - was connected with - the dawn of the new day upon the earth. I cannot think that "before the throne and before the Lamb" is physical locality, but moral. The angels do not stand round the white-robed multitude. I apprehend they are the delivered saints on earth, who are perfectly secured and sheltered for ever - God dwells among them; His tabernacle is over them. I do not say they are seen on earth, for I do not think so, any more than the woman in Revelation 12: 1; yet her history is on earth, but in both cases in the purpose and mind of God. God views them thus, and their place is moral. They are never "around the throne,"* which is remarkable; nor are they seated as the elders; nor do they give motives for praise as they do. Their salvation is of and from the throne before which they stand. They have known God and the Lamb only there. There is, however, I apprehend, victory. They have come out of the great tribulation. They are not those born in the peace of the millennium So that they have a place before the throne, as then set, and serve him inside, and with a knowledge not possessed by merely millennial blessing. There is no temple in the heavenly Jerusalem. It is not the Son of David, or of man, who feeds them, but the Lamb on the throne; and they are before God on the throne. They have an inner place and better knowledge than the millennium. The elders can explain for them - are interested, so to speak, in them - though they are not in their place. There is a connection with Christ, to the elders' minds, which themselves do not fully understand - something as if they said "When saw we thee?" Compare Revelation 14 for a somewhat analogous class, though there we are not in the general history. They have heavenly connection, though they are not in heaven.

{*See Notes, Rev. 4: 3, in New Translation, New Testament, by J. N. Darby.}

199 Revelation 8. I suppose to be general judgments on the Roman Empire. In Revelation 9 we begin more special dealings of God: the first woe-trumpet on the rebellious part of Israel, then an inroad of eastern cavalry-characterised nations, but in the Roman Empire. (See, for the Roman Empire being characterised by a third part, Revelation 12: 3, 4.) But men do not repent. Then before the third woe a more special and peculiar subject is parenthetically introduced. From Revelation 8, the ministrations, as noticed long ago, are angelic in character; previously, from Revelation 5, the actings of the Lamb: I suppose the latter connected with the throne in heaven, the former with administration towards the earth, before the Lamb takes His title as King of kings and Lord of lords. As such we again find the Lamb. This, if just, is a help to the interpretation and moral placing of these two parts. Hence we have a step lower down, and John takes the book from the angel (Christ), not the Lamb from Him that sits on the throne. This is no sealed book of counsels and universal ways towards Gentiles, but the open dealings of God with Israel and the earth again, not providential, but in already revealed circumstances, God's known ways on earth. We are here, then (Rev. 11), on direct Jewish ground; the inner remnant are owned, the general outer body given up to be profaned by Gentiles. It is not, I judge, locally, though speaking of Jews and Jerusalem, but morally, that the distinction is made. It is trodden under foot forty-two months.

Some have put the twelve hundred and sixty days of verse 3 after this. Now, though I admit the possibility of recurring to a previous dealing of God, it seems to me forced to attempt it here with the meaning of the Greek translated "And I will give," Rev. 11: 3. This is important in another point of view; because, in this case, there is only one half-week here, as in Matthew 24; for the city's being given up to be trodden down forty-two months, and twelve hundred and sixty days following after in which it still is, does not well hang together. It is not sufficient, I think, to say, The first period was characterised by this, without testimony, and the last half-week by testimony, not by this, because forty-two months is an exclusive measure of time. If so, as in Matthew 24, we are in general time up to the last half-week - no commencement here, but the conclusion marked. Then I hardly think, if the forty-two months came after the twelve hundred and sixty days, the beginning of treading down by the Gentiles could be celebrated as the coming of the worldly kingdom of Christ. The witness, however, goes farther than the Jews; it maintains (as must be in them) the claims of God over the earth - His ruling title there.

200 We have worshippers in an earthly way, and witnesses or prophets. They are like Moses and Elias in testimony - in the midst of a captive people and an apostate people. They act in power like them - shutting heaven, as Elias, and turning waters into blood, as Moses - over heaven, the waters, and the earth, but in view of the earth. But they are only witnesses (testifying what is fulfilled in Zechariah). The power of evil, the beast from the abyss, overcomes and kills them (properly it is the great street of the city). But they go to heaven and judgment strikes the city; names of men fall; the remnant own the God of heaven, not of the earth - the new testimony.

Note, there is the completing the testimony; till then they are safe. They of the nations kept their bodies - ready to go up. This closes the second woe. The time is thus placed; and this seems to me to conclude a second half-week, because the forty-two months must be within the second woe; and if the third woe gives the last half-week, we have three half-weeks - two closed by the end of the second woe, and one forming the third. It can hardly be said that verse 2 is not within the closing of the second woe.

Note here, "the kingdom of our Lord." It explains the reign for ever. It is the establishment of God's government in contrast with man's misrule. So in Revelation 11: 16, we have "before" (enopion) the throne. This partly shews its moral force, for they were "round" the throne; chap. 4: 4. We have in chapter 11 the elders in their own distinctive place again as intelligent worshippers, not the living creatures. See Rev. 19: 4. They only give an amen to the voices in heaven. Both are there; only elders, 15 we have remarked, first. They are noted here, too, as sitting before God on their thrones. But the setting up the governmental power of God draws them to prostrate worship, as the celebration of creative glory had done in chapter 4. The whole scene is judging the quick and the dead at His appearing and His kingdom, and destroying them that corrupt and destroy the earth. It is thus the whole scene of judgment of the kingdom - not the destruction of the elements, but judgment of all living corrupters of every sort.

201 We now come to the direct and complete development of the parenthetical matter of Revelation 10 and 11. We get the counsels and thoughts of God, not the history of His ways and man's conduct, but His view of what He was bringing about, and the formal design of Satan to oppose it. This is connected with His covenant with Israel. The ark of His covenant was seen in His temple, which was opened in heaven. He was going to act openly on the earth in connection with the covenant with Israel, and first we have the heavenly aspect of it all before the history. That is to say, Jerusalem or Israel viewed according to God's sure counsel, clothed with supreme authority, all legal ordinances under her feet, crowned with perfect administrative subordinate authority. Of her the Man-child that was to govern all was to be born (i.e., Christ and the church in Him). Opposed to this is Satan's power in the Empire of Rome. This empire is looked at, however, not historically, but as the power of Satan. But the Child was not yet set up in power, but caught up to God's throne - hidden there. The woman's (Israel's) place is in the wilderness, driven out in desolation, but kept of God for twelve hundred and sixty days.

Next, we begin our history from heaven downwards. The dragon is cast out thence, but into this earth - he becomes a mere earthly power. The heavens are set free, the accuser gone, and those who suffered in connection with his and their place are there freed from all his efforts. He then begins to attack the woman (now seen historically on earth). She flees from him three and a half years into the desert, is saved from his pursuit, and he turns to persecute the godly of her seed. Here I certainly think we have still only one half-week. The woe on the earth, on the heavens being set free, is not, I judge, the coming of the worldly kingdom. Divine power was set up in heaven, to the exclusion of the accuser, and in favour of the heavenly people. But the. earthly kingdom of the dragon came; not the judgment and worldly kingdom of Christ.

202 In Revelation 13 we get the earthly agent of Satan, the Roman Empire; but not as a direct subject in its heathen character, but in its blasphemous one; still it is viewed as being the last of the four empires that came out of the sea, but with ten horns and seven heads, and embracing characteristically the other three. The slain head had been slain, and continued "as if slain," but had been healed. This is part of his character, shewing previous existence and history of a beast who now rises, to whom the dragon gives his authority. But the world would be infidel in it, and take up, independent of Christianity, the admiration of that power which would have destroyed Christ in its imperial character. Blasphemy is the new character of the beast, and he continues in this character forty-two months - half a week, not a whole one. He blasphemes God, and in the shape of His name, dwelling-place, and the dwellers in heaven. This is characteristic. The church, as a heavenly thing, could not be endured. But it intimates that in the close, historically, the church is already caught up. He can only blaspheme them. But he makes war with the saints on earth (i.e., who are not dwellers in heaven). The dwellers on earth worship him, save the elect remnant. I apprehend this latter is more universal in character; while the saints he overcomes are active in witness, more or less, and answer to the saints of the high places (Dan. 7) whom he wears out. Though more generally expressed here, they are the understanding ones of Daniel 11; not the church, but not merely faithful, but aware of God's title and ways, as the Most High, and their testimony obnoxious to the beast. Hence they are slain and go up - though they do not dwell there. The changing times and laws is the Jewish part, and not brought in here; but the period is the same. And the two former parts of Daniel 7: 25 are found here (read "written from the foundation of the world"). As yet, God not being come in in judgment, submission, not actual resistance, is the patient path of faith. He will bring judgment on the persecutor. The rest of the chapter and chapter 14 do not offer, I think, much difficulty. We have active satanic agency, bearing the form of Messiah's power, and ministering to the first beast's throne and blasphemous claims.

Revelation 14 is the work of God in this time - the perfect remnant of Jewish sufferers preserved under the beast's reign; the gospel of the kingdom and coming judgment before that judgment is executed; the fall of Babylon; the warning as to the beast, and the lot of those who worshipped him; the judgment of the earth, sparing many, and of the vine - the religious corporate character of evil connected with the apostasy of Israel and Antichrist, sparing none. It is the utter destruction of apostate religiousness in the earth - the vine of the earth. The judgment of the beast as such is not here.

203 I apprehend the beginning of Revelation 15 is anticipative, as the judgments are made manifest. But they are what follows (v. 5), it is the naos, holy place. "Tabernacle of testimony" is the word used by the LXX for the tabernacle of the congregation. So Stephen in Acts. What follows is the inauguration of it (like Exodus 40: 34, and 1 Kings, or 2 Chronicles). But here it is the smoke of glory and power, wrath being to be executed as from it. Still God takes His place - though not Himself - by His presence. This and Revelation 16 come in before Revelation 14: 8. Revelation 12 to 14 have no date till Satan is cast down, and the last half-week. That casting down changes the whole character of the working of evil. Note, these last chapters are testimony or conflict, and the ways of God when He does not execute judgment, though ending in the Son of man's doing so. Evil has the upper hand as far as man can see. Deliverances, then, are by special or providential interventions. The ark of His covenant was then securing through the power of evil; but not judging. Revelation 15 and 16 are the judgment and wrath of God - not yet the Lamb. And they act (not on the power of Satan as an adversary, but) on men and the world and what is worldly, as such, according to responsibility to God. You get God's doings in Revelation 14 in the period; and the closing judgment by Him to whom definite judgment is committed. God's ways in His government of the world are only noticed in recital (v. 8).

In Revelation 12 to 14 the people are secured; and the world, till the Son of man comes, has its way. The ark of the covenant is seen, ordered and sure, but not made to grow. The men of Belial are taken at the end. In chapters 15 and 16 there is no ark of the covenant, but the house filled with smoke, so that none can enter; but it is glory and power active in wrath. In both we have to do with relationship with Israel, and the world; only as yet from heaven, not from Jerusalem on earth. In the first, directly with the Jews - their whole state is unfolded; in the last, the judgment on the proud of the earth, who leave no place for them, have displaced them, and in wickedness taken their place. The earth and everything in it is providentially judged.

204 I have nothing particularly new to remark on Revelation 18, only the time is drawing on close, "has drawn near," 1 Peter 4: 7. In chapter 18 I apprehend the fall is before the violent throwing down, but immediately preparatory to it, a total degradation of its state - a final call to God's people to come out of her, to avoid her sins and imminent plagues. I apprehend there will be some strange union under secular influence connected with the false Messiah (see Revelation 13 and 2 Thessalonians 2 for extent and association too) between idolatrous Romanism and idolatrous Judaism. The Jews only, I apprehend, are His people here. The ark of the covenant has appeared, but it would have a moral application whenever Babylon was spiritually discerned, as even now are there many Antichrists. She was now in her last stage, her sins had reached unto heaven, and God had remembered her iniquities. So in Jeremiah 51: 9, where also her fall precedes her being taken. The last verse shews the religious character, answering to Jerusalem in the Lord's time. She has taken in a worse way Jerusalem's place.

In Revelation 19 it is, first, heavenly (not church) worship; i.e., not of intelligence of divine ways, but celebration when divine judgments are made manifest. It follows chapter 15. Hence it is entirely God's judgments. The Lamb is not yet spoken of. The twenty-four elders and four living creatures only add their amen, worship, and hallelujah. Here it is a universal summons to praise of every one that fears God, for He reigns as Jehovah-Elohim-Shaddai. This must be connected with Revelation 11: 17, and helps to a date, and Psalms 95-98. This introduces the marriage of the Lamb (His wife being already made ready). This closes thus far the divine communications. It is on the assertion of the truth of them here, and Revelation 22: 6, on the reigning of the saints, that John was going to worship. Read, "The spirit of prophecy is the testimony of Jesus"; i.e., this book was the same service and had the same object as John's own, who was in Patmos for it. These were all in heaven.

Now heaven is opened, not on Jesus - not to the spiritual man - but for Jesus, who, with the name taken to Laodicea only there in witness), comes to judge and make war. He was characterised by the garment dipped in blood. He is the Word of God. Verse 15 is not solely or properly applicable to the destruction of the beast and false prophet (though they may come under it as first opposing the other). It is the place Christ is taking in the world to introduce His kingdom. The beast and the false prophet and their armies gather themselves together to oppose this. They are therefore first met, themselves cast into the lake of fire, and their armies become the mystical supper of the great God for the fowls of the air, slain by the judicial authority of Him who is King of kings and Lord of lords. The dragon was then laid hold on and bound for a thousand years in the abyss - then to be loosed for a little season.

205 I have nothing new to add here, save that, if the thought of there being only one half-week be just, the slain for the testimony of Jesus are a general class, and those who do not worship the beast belong to the half-week. Indeed this makes it simpler.

In Revelation 21: 1-8 there is, remark, no dispensational name. In the description of the city, which follows, we have the Lord God Almighty and the Lamb. It is a dispensational state.

Brief Remarks on the Work of Rev. David Brown, D.D., entitled. "Christ's Second Coming: is it Pre-Millennial?"

J. N. Darby.

<11018E> 333

I have, in the lectures delivered at Toronto, stated my views at length as to the Lord's coming, and the divine purposes and plans in connection with that great event. I do not repeat them here, merely summing up in a sentence or two the whole scheme. But since I delivered those lectures, Dr. Brown's "Second Advent" has been put into my hands as a kind of unanswerable text-book of those who oppose Christ's pre-millennial advent. My object therefore here has been to shew the utter untenableness of his views, and unscriptural character of his arguments. I have been as brief as possible, answering a book of nearly five hundred pages in a not very long tract, but I do not think I have omitted anything very material. I have found difficulties greater than those he has alleged, and I believe have solved them, and by a principle Dr. B. admits, so that I have not gone into them in detail here. The direct proofs of Christ's second advent I believe to be irrefragable for one taught of God - His advent to judge the world and bless it before the end. I have not thought it necessary to follow Dr. B. in all his comments on men's views. It sufficed to take up those of Scripture.

Two great subjects, after our personal salvation, fill up Scripture - the government of the world; and the church, the special fruit of sovereign grace. Prophecy treats of the former, and, as Paul - who alone in the epistles speaks at all of the church or even names it* - declares, never speaks at all of the church. It was a mystery hid in God, could not be revealed; for it was founded on the breaking down of the middle wall of partition, on the maintenance of which the Jewish system was founded.

{*John speaks of a particular church; but elsewhere none but Paul even employs the word.}

334 Now the true pre-millennial view is that God's purpose is to gather together all things in heaven and earth under one head, Christ. The church is the centre after Christ of the heavenly system, the Jews of the earthly. The church is caught up, when He comes, to take her place with Him there, as are all raised saints with her; and then He comes with them to establish peace and blessing on the earth. For the world (Greek - the habitable earth) to come - to come, mark, after Christianity was set up in the world - is not subjected to angels, but to man. We have a heavenly place, nor does Christ give up His heavenly place because He takes the earth to bless it. He holds both under His power - only His agents are glorified saints, who certainly appear with Him (Col. 3), and to whom He has given His glory, that the world may know (not believe) that they are loved as He was, proving distinctly the existence of the heavenly visible glory of the saints while the world and men subsist - not the angels, though these ever minister to His glory. Such is the express testimony of Scripture. See Psalm 8, Hebrews 2. He waits at the right hand of God till the time comes for Him to take His power and reign. Psalm 110 and Hebrews 10). Such is the statement of Scripture. (See Ephesians 1 and Colossians 1.)

Now I agree with Dr. B. that this, while leaving orthodox foundations where they are, changes the whole nature and character of Christianity. Salvation remains the same, but all the thoughts and relationship of the saved are different. "Pre-millennialism is no barren speculation - useless though true, and innocuous though false. It is a school of scripture interpretation; it impinges upon and affects some of the most commanding points of the Christian faith, and when suffered to work its unimpeded way, it stops not till it has pervaded with its own genius the entire system of one's theology, and the whole tone of his spiritual character, constructing, I had almost said, a world of its own; so that, holding the same faith and cherishing the same fundamental hopes as other Christians, he yet sees things through a medium of his own, and finds everything instinct with the life which this doctrine has generated within him," p. 6.* This is thoroughly true, and shews how necessary it is, in all grace and patience, to see where the truth lies. Above all, Christ's Person, and our being with Him, acquires special importance in the heart of him who holds it. The bride looks for the Bridegroom as a present hope; Christ is coming again to receive us to Himself, not to judge us, though we shall surely be manifested before His "Bema," but already glorified; for we are raised in glory.

{*The numbers inclosed thus denote the pages referred to in Dr. B.'s book. New York Edition, Robert Carter, 1856.}

335 The post-millennial Christian may, nay must, love His appearing as an abstract idea; but it is no present hope: he looks to the gospel spreading and filling the whole earth (I do not say desires - that abstractedly every saint would say Amen to), and thinks it must be so. He can therefore love the appearing though it has no practical reality for him, but he could not say "We which are alive and remain" (the remainers, the apostle putting himself in the class, without fixing a day) "unto the coming of the Lord." He could not place himself in such a class at all. He could not seek to be kept without rebuke in service till the appearing, nor say of the dead, as Paul in Thessalonians 4, 'Weep not, he will be brought with Jesus when He appears, for, raised or changed, we are going to meet Him.' Such a comfort no saint thinks of now. A present hope it cannot be. It is not that he cannot morally love it (though the making the earth blessed by it he does not believe); but he must look for it across at least a thousand years, and hence (though not altogether with Dr. B., yet even he speaks of a perfect analogy) we constantly see death take the place, as an equivalent, of the Lord's coming - a thing unknown to Scripture, blessed as death is for the saint.

But this catching up of the saints to meet the Lord in the air and be for ever with Him, and His appearing, and the day of the Lord, are all confounded by these theologians. They all abide His appearing to be judged - a senseless thing for those already centuries in heaven. Then Dr. B. says the Redeemer's second appearing is the very pole star of the church (p. 14). It is not so at all. It is His coming to receive her to Himself, that where He is, she may be also. It is expressly revealed that when He appears, she will appear with Him. This mixture of hope with judgment leads him to quote its terror for sinners as a part of this hope. Now as no apostle speaks of the church, so no apostle speaks of its rapture, but Paul. He was minister of the church to complete the word of God. But he never confounds the appearing with the rapture. Joy of grace belongs to this last; all responsibility is referred to His appearing. The general thought of His coming runs through all as gladness and joy to saints. The class of texts which present a difficulty are those which speak in a general way of judgment But, as Dr. B. says, the church is seen as a whole from beginning to end. This is true: and not only so; often the principle of judgment, applied as it was to come on those then on the earth, as 2 Thessalonians 1, as the Lord says, "to receive for himself a kingdom, and to return" * (the whole space now of one thousand years being taken as no time because the principle only was in question); this goes yet farther. Judgment is spoken of morally without reference to time or circumstances. "He that confesseth me before men, him will I confess before the angels of God." It does not speak of when. So judgment-day is used as characteristic, not as a point of time - "more tolerable for Sodom in judgment-day than for that city." It may be a point of time. In this case I suppose it will, but it is not the point which is before the Lord. The result of judgment is given, not the circumstances of it.

{*It is a mistake of Dr. B.'s to suppose Matthew 25 corresponds with Luke 19. It certainly was at another time.}

336 Before treating of details, I would notice the way in which traditional theology obscures the truth and complicates men's thoughts as to it. Christ is spoken of in Scripture as Prophet, Priest, and King. Nothing can be simpler. But, having got hold of these three official positions, everything must come under them. Now these titles grow from Jewish analogies, and the full gospel light is dropped by this. He is King - king to save, they say, to give life, and the like.

All this is unscriptural. He was the great Prophet on earth. He is Priest in heaven. He is in title, and will be in fact, King of Israel, and over the nations. Scripture never speaks of His being King of the church, nor of His saving in the spiritual sense of salvation as king. The whole system of thought is narrow, and, if Scripture be simply received, it is much simpler. He is Son of God, and gives life as such - quickens whom He will. He has suffered as Son of man, and will be head over all things as such. He is Advocate with the Father. He is Head of the body, the church, His bride - the firstborn, too, among many brethren. I only notice these as examples to point out the narrowness of the system and the far greater simplicity and richness of Scripture.

I proceed to my examination of Dr. B.'s proofs. The first question Dr. B. puts on this subject of judgment, which I take first as the only one having any difficulty for my reader, shews how tradition usurps the place of Scripture. He enquires (p. 261), speaking of judging - ruling and governing being admitted to be a scriptural sense of the word, "Are these the senses in which Christ will come to judge at the great day?" Now this is the traditional assumption that the great day of judgment - the great white throne - is the great day. Now the great day is never used in Scripture for this - save in Jude as to the angels, which does not apply to the judgment of men at all - but for a terrible day on the earth; for Jacob's trouble, Jeremiah 30: 7; the day of Jezreel, Hosea 1: 11; again, Joel 2: 11-31, quoted Acts 2: 20, shewing clearly it is on earth. Those who call on the name of the Lord are saved in it (Zeph. 1: 14), where it is unquestionably on the earth; Malachi 4: 5, where smiting the earth is in question. Does the New Testament help us further? Jude 6: here we have the judgment of fallen angels, as to which we have no further light in Scripture. The expression is general. There is not the smallest hint that it is before the "great white throne"; but the contrary. The dead only appear there. As far as there is any intimation of scripture, it is not there; for we read (1 Cor. 6) that we are to judge angels, so that the character of the judgment is quite different; nor is it a judgment of details of conscience. The devil, not necessarily included in Jude's words, is cast into the lake of fire, as an adversary, before the great white throne is set up. Revelation 6: 17, and 16: 14, both expressly speak of a terrible day on earth. To begin with, therefore, the great day is not a general day of judgment of the dead. That thought is the fruit of tradition, not of Scripture. The dead will surely be judged; but that is not called the great day in Scripture. The terrible time of God's judgment on earth is so called. The fallen angels are reserved for it; but we judge them.

337 I now occupy myself with the passages. Matthew 10: 32, 33: Dr. B. (p. 269) very culpably, I think, adds a passage in Mark - words certainly not spoken at the same time, but which adds "when he cometh" - which is not in Matthew 10. In Mark 8: 38 there are not two classes at all; the passage merely states that, when Christ comes in glory, He will be ashamed of those ashamed of Him in His humiliation. It is the contrast of state. Matthew 10: 32, 33, which refers to both classes, does not say a word of His coming. It is said, without any reference to time at all, He will confess or deny before His Father. The statement of Dr. B. is positively and totally false. He says, "Here the acknowledging of the one class, and the disowning of the other are expressly said to take place at the same time, namely, when Christ comes in His glory." This is false, and it is a disgraceful way of dealing with Scripture. When Christ's coming is spoken of, there are not two classes; when two classes are spoken of, His coming is not alluded to.

338 As to Revelation 21: 7, 8; chap. 22: 12-15, one is in the eternal state of the new heavens and new earth, and at that time Christ does not come at all. He had come at a preceding epoch, when the time of restoring grace was over, and the things which were shortly to come to pass had come to their climax. Nor does "every man" include necessarily the coming dispensation, though there is nothing at all in pre-millennial views to hinder anyone thinking so; for, according to these and Scripture, the judicial period, as Dr. B. says, is contrasted with this present time. Christ is to judge the quick and the dead at His appearing and His kingdom. This general application of judgment in contrast with the time of responsibility is universal in the Lord's teaching, where details are not gone into at all. There is a time of responsibility; another time when actions are weighed.

Here the quotation, however, is unfortunate; for it is closed by a reference to the transfiguration, which in every one of the three gospels follows these words, as in Mark 8: 38, and is declared by Peter to be an exhibition of the power and coming of our Lord Jesus Christ. This is the Son of man coming in His kingdom, where we have the excellent glory of the Shechinah, into which the saints enter - the Father's house - the Lord and His saints displayed in glory on earth, and living saints witnesses of it. Hence we learn that when He speaks of rewarding every man according to his works, He refers specially to the coming in His kingdom, not to the final state, though surely the judgment will endure then.

Matthew 7: 21-23. The question is of those fit, not to enter into heaven, but into the kingdom of heaven; and it speaks of their then existing dispositions, as the whole sermon on the mount does, while Christ was on the way with them. Their righteousness must exceed that of the scribes and Pharisees, or they could not enter, etc. Christians are in the kingdom of heaven. That is clear. All Christ adds is, that those who have made a profession, and wielded spiritual power, if not godly, will be rejected, which is very clear, in that day - the day He judges in (the epoch being left in perfect obscurity). The truth is, the kingdom of heaven was coming in a wholly unexpected way (as shewn in chapter 13), as to which the Lord does not lift the veil here.

339 The virgins are still more plainly the opposite of what Dr. B. says. The Christian epoch is, as he admits, looked at as one whole, and as if no one would die, as the parables of the servant (chap. 24) and of the talents prove. But none are spoken of but Christians here - those of the kingdom of heaven - shewing that, while He tarried, all would forget His coming. They are both classes; but certainly not, as Dr. B. asserts, of every age. The judgment refers solely to Christians, real or bearing the name. It proves the contrary to what Dr. B. says, but only gives the principle and the true character of Christians: they have gone out to meet Christ; shewing how His coming was to be their present expectation and hope, what characterised them and their faithfulness - not a distant thing, but a present expectation; no thought touching on the resurrection, and the principle applicable solely to this time in connection with the coming of Christ. The discourse refers to the Jews in chapter 24: 1-31; to Christians to chapter 25: 31; to the nations on earth then to the end. The great white throne does not appear at all. Matthew 25 is thus made as plain as possible; it is the judgment of the nations of the earth.

Matthew 13 refers to the end of this age; and there is avowedly an age to come - a habitable world to come (Heb. 2) subjected to man. Here we find the work of Satan on earth when the good seed had been sown; it is mingled with tares, and the crop spoiled, and this must continue so till harvest; so that a millennium is impossible till judgment comes, and the saints are in glory. First, the evil doers are gathered together on earth providentially; then the wheat taken to heaven; then the wicked are cast into hell, and the righteous are like Christ in the Father's kingdom. But this, which is the end of this age, applies only to Christendom, save so far as the explanation declares that Christ clears His kingdom as Son of man, that is, the earth; for there were the things that offended, and the field embraced the world, though it is not said all of it was sown. This parable wholly sets aside Dr. B.'s system. It is a judgment of Christendom to purge the field, when the wheat is taken to heaven and shines as the sun; when Christ does not give up the kingdom, but takes His power (left in abeyance till then).

340 As to John 5, "The hour is coming," Dr. B. admits, gives no argument from the word "hour." It is stated there is a resurrection to life, and a resurrection to judgment. There are "no multifarious and broken transactions" at all. There is a resurrection to life, and a resurrection to judgment quite distinct. How long apart, the passage does not say Dr. B. admits their entirely mutually exclusive character.

Acts 17: 31. Dr. B. cannot have looked at the Greek, in which this passage is a very strong proof of the falseness of his system. It is this habitable world which is judged. There are no fragmentary judgments, but there is a judgment of this "habitable world," which is not the judgment of the dead at all. Then, according to Hebrews 2, we look for a world to come, "habitable world to come."

Romans 2: 5-16. Here Dr. B. has most culpably changed by leaving out, as before by adding; nor has he even noted it here. Verses 11-15 are left out, and verses 10 and 16 put together as if they were connected. The direct connection is not with verse 10; but with verse 12 (verses 13-15 being parenthetical as marked in every Bible I can lay my hand upon), so that it applies only to sinners, and teaches no general judgment day; while no one will deny that the general term "that day" may apply vaguely to all judgment. It is only in the vagueness of such language that Dr. B. has the smallest ground to stand upon. "That day" is used all through the prophets, as a Concordance will shew, to signify the judgments which are to burst forth when Messiah comes; and as His first and second comings opened out when He came, so through this present time it is used in the same general way to signify coming judgment. Yet herein revelation opens out a further vista of heavenly glory, and an age and habitable earth to come before the end. This the opposers of the hope of the Lord's coming seek to obliterate, and take refuge in the vague term, as the Jew does, in the one coming of Christ. "Last day" and "last days" are similarly used, and "last time," so that John could say in his day it was "the last time." This vagueness might cast obscurity on the subject. I have therefore examined the passages in detail: one or two remain.

341 The reader will see the direct arguments of Dr. B. examined in what follows: 2 Corinthians 5: 10, 11 is quoted. We must all be manifested before the judgment seat of Christ. Some have taken this to apply to believers only; I believe it applies to all, and simply believe it. We must all give an account of ourselves to God: of the time, manner, or anything else, the passage says nothing.

1 Corinthians 4: 3. Certainly the Lord will make bare the secrets of men's hearts, of all hearts. No one doubts it. Here, however, the apostle is not thinking of the unjust, though it be most surely true of them, but of Christians judging their fellow Christians. God's praise is what they had better be looking for, man's day was little matter. Nothing can be more general than the truth referred to, however solemn.

2 Thessalonians 1: 6-10 refers to an immediately expected coming, looking only to those on earth, and gives its character. The saints were troubled now by sinners; when Christ comes that will not be so. The tables, as men speak, will be turned. The following chapter proves the impossibility of an intervening millennium. But this dwells on the character of the coming, and that character it will surely have. It did not concern the Thessalonians to explain the great white throne. This is sessional judgment, not the coming in power for every eye to see Him and the saints with Him. They thought the day was then: the apostle shews that the character of the day made that impossible. The wicked were to be punished then-so they will be.

1 Corinthians 3: 12-15 is merely a judgment of Christian labour in a figure. It has nothing to do with the Christian's works. If even it had, they will surely be judged at Christ's coming, and each get his place accordingly. Colossians 1: 23; Hebrews 13: 17; 1 Thessalonians 2: 19, 20, call for no remark at all, nor 1 John 2: 28, which is again the workman, nor chapter 4: 17.

As to Revelation 3: 5; 1 Timothy 5: 24, 25; Romans 14: 10, 12, we have simply to believe them as they stand. They offer no difficulty nor question. 2 Peter 3: 7, 10, 12 might. I have noticed it elsewhere; I only say here that it is the day in the which, etc.; and with others I am fully persuaded from other passages, it is at the end of the day. Peter (rather the Spirit of God) takes care to add that God does not count a day as we do. Into this Dr. B. does not enter. I have spoken of this and other texts further on.

342 I now enter on Dr. B.'s general proofs of his views. I would remark in passing, the day-star arising in their hearts is not to be waited for till the end. It was desirable for the apostolic Christians. They did well to look at the prophecies which shewed the judgment of the world, till Christ Himself, their own proper hope to receive them to Himself as His bride, became a brighter and better power in their hearts: Christ, before the day of the Lord, is the day-star; the prophecies a candle in the dark.

The writer has borrowed enormously from Millenarians, and partly admits the good they have done, but even so cannot really enter into what they say, or rather what Scripture says. Thus, he says death is a perfect analogy with the Lord's coming, as it is the saints' summons to appear before the judgment-seat. But death is not resurrection. We are predestinated to be conformed to the image of God's Son, not when He was dead. When He shall appear, we shall be like Him. Surely death is gain (this too Dr. B. does not reach), for we are absent from the body and present with the Lord. But they are forced to admit the importance of the Lord's coming, and blame the opposers of it, and learn the language of those who hold it - but they speak the language as foreigners. It is not even necessary that we should die: we shall not all sleep. Mortality can be swallowed up of life, and Paul (2 Cor. 5) was looking for this in contrast with death, and puts himself in this category (1 Thess. 4) - a thing impossible if the thousand years were to come first; and (p. 27) no confusion as to its beginning or ending, or comments on watching or waiting, can alter this. The notice of it is only throwing dust in people's eyes. Men may love His appearing who never thought of the time - perfectly true; but they could not speak as Paul did, if they put a thousand years between.

Dr. B.'s statements as to the mystery of the kingdom are entirely mistaken (pp. 34, 333). It is not said, the field was to be sown; nay, there is plain prophetic proof it would not. The kingdom title reaches over the world. There is not a word of the tree's overshadowing the world, nor of Christianity leavening the mass of human society. All these statements, which are the very pith of Dr. B.'s argument on this point, are not in Scripture. It is said Satan would spoil the crop where it was sown; this Paul looked at as a present time, and so did John, and so did Jude, and dealt with as a then immediate evil. The great tree is merely a great power in the world - Pharaoh, Nebuchadnezzar, the Assyrian. The three measures are not all human society. Paul speaks of it as in principle, "come into all the world."

343 The times of the Gentiles being fulfilled was as uncertain as the Lord's coming. Men's speculations as to this are not scripture, and I believe wholly false. The measure is Daniel's seventy weeks; and sixty-nine and a half (or at any rate sixty-nine) were fulfilled in the apostle's time; when the seventieth would begin to run, no one could nor can tell. If the apostles were to be witnesses to the end of the earth (p. 34), they gave it up; and Paul went to the Gentiles, and says it had come into all the world.

The passages Dr. B. quoted (pp. 36, 37) as to the degeneracy of the church, he admits, might be in no long time. His answer is simply his own addition to the parables. But that degeneracy is of all importance; because, if it took place according to Romans 11, the whole system would be cut off, instead of bringing in a millennium. Apostasy or falling away (2 Thess. 2) is not continuing in God's goodness. As to Acts 3: 20, 21 (p. 37), the simple answer is, It is a proposal to the Jews, founded on Christ's intercession on the cross, for His present return, cut short by the chief priests.

Dr. B. quotes Luke 19 the parable of the pounds as correcting any speedy expectation of Christ (p. 39). They thought it was then and there to appear on earth. Christ teaches them it would not be, and that He must go away, and the Jews thereon refuse to have Him as king, which they did; Acts 3 and 7. If it is said in Matthew 25 that the bridegroom would tarry, the effect is not to be the spreading of the gospel, but the going to sleep of the saints; and what awoke them was the cry of His coming pressed on them. The present order of things contrasted with a then earthly kingdom was taught by the Lord; so was the delay parabolically; but then the opposite to a millennium of blessing was declared to be the effect - sleep, till they were awakened by the cry of His coming, which made it too late for those not ready to prepare. They were asleep till thus awoke. He teaches us we ought to watch; and He teaches us the church did not when He tarried, but lost the sense of His coming and fell asleep. Note, too, when it said, "My Lord delayeth his coming," as Dr. B. does, it became worldly and hierarchical, and was treated as a hypocrite.

344 I do not believe the importunate widow is the church, which is never widowed, but the Jewish people, which is. The connection shews it; and Christ's coming may be expected at any time: the last days were come in the apostle's time.

Next I turn to 2 Thessalonians (p. 42). All Dr. B.'s statements are wrong. Paul insinuates nothing: he refers to false means employed to say, not that the day was at hand or imminent, but then come. The word is always used in the New Testament for 'present,' or 'come' - twice for "things present" in contrast with "things to come." The Thessalonians, excessively pressed by tribulation, were tempted to believe "the day" there - an expression always used for a time of trouble, of darkness and not of light. In chapter I the apostle urges it could not be the day of the Lord; for then His people would have rest, not tribulation, and their enemies the trouble; and then he urges them, by the coming of our Lord Jesus Christ and our gathering together to Him, not to be shaken in mind, as if the day were there. We are to be gathered to Christ first, and before the day of the judgment of evil comes. Next the evil must be there to be judged. The passage therefore largely confirms our thoughts, because we are to be caught up before the Lord appears to bring in the day; and events refer to the day, not to our rapture. Of all this Dr. B. is ignorant. He always confounds the day and Christ's coming for us - which, whatever the interval, are certainly distinct; for when He appears, we shall appear with Him, and thus must be with Him before.

When the twelve hundred and sixty days are made years of (save as a general possible analogy) all is false. The three times and a half are the half week of the seventy weeks of Daniel. The days are already years. There have been analogies, as there were many Antichrists (not the Antichrist); but there is no proper date but Daniel's weeks; when it begins is nowhere stated. The church is a heavenly timeless gap in the world's history, while it is said, Sit at my right hand, till - when God puts Christ's enemies under His feet, earth's history, and the Jews, and computation of time, begin again.

Chapter 4, Dr. B. insists that the mystical body is complete when Christ comes. Hence, he concludes that it must be at the utmost end of the world. The mystical body is complete: this is clear; and I fully admit it. It is exactly what makes the subject clear. His reasoning is the effect of judging new truth by old traditions. He assumes that all that are to be saved are the church, which is totally unscriptural. The church, or God's assembly, Christ's body, what He builds on earth, is solely what is His between Pentecost and His coming. There was the congregation of Israel before, the vast majority of whom were not saved at all; and before the exodus there was no congregation at all. There could not be the body before the Head was in heaven. The baptism of the Spirit, by which the one body was formed, as Scripture expressly states, took place on the day of Pentecost; and whatever the millennium is, the marriage of the Lamb takes place before it. (See Revelation 19 and 20.) 1 Corinthians 15 proves nothing good or bad. It does not even comprehend some of the church, for in the verse referred to, and up to verse 51, it speaks only of resurrection, and thousands, it may be millions, of the church, will not die at all, but be changed.

345 Hence, his whole argument fails, because those that are Christ's do not comprise all, but only those that are His who are dead; 1 Corinthians 15: 22, 23. I simply believe, however, that the church is complete; Scripture leaves no doubt of it. 2 Thessalonians 1: 10 proves He will be admired in all them that believe, i.e., who believe the gospel. Paul speaks only of Christians, though I doubt not He will in those who believed before He came; but Paul is speaking only of Christians. All that Dr. B. says here is nothing to the purpose. So Colossians 1: 22 is confined to Christians reconciled through the death of Christ, once alienated Gentiles; i.e., Christians and the gospel; though, I doubt not, from other passages, Old Testament saints come it. But against the thesis I have no objection, I accept it fully. But I deny that saints before Christ's first coming, or after His second, are part of the church. The Head of the church is Christ, once dead, exalted above every principality and power, the body [consists] of those united to Him by the Holy Ghost. Dr. B.'s efforts to get rid of Zechariah 14: 5: "The Lord my God shall come, and all his saints with thee," are pitiable. They that are with Him are called, and chosen, and faithful. Angels will come, but these cannot be angels. Angels are not called.

346 I do not admit the last two chapters of Revelation to be the everlasting state (Gentiles are not to be healed then) but only chapter 21: 1-8; and "as a bride adorned for her husband" is a mere description of the beauty of ornament, not the time of marriage. There is not a word of presentation to one another of Christ and the bride there, as Dr. B. states. There is a great difference: before, she was in the heavens; now, descended, whatever follows thereon, the kingdom being given up. The quotation of Hebrews 12: 23 (p. 64) is a blunder; it is not our gathering together to Him at all. Next, "the general assembly" and the "church of the firstborn" are wrongly connected. The first in Greek refers to the general assembly of all the Grecian States, and is used here for the whole heavenly host, the innumerable company of angels, the general assembly. Then, "the church of the firstborn, which are written in heaven"; and besides this, there are the Old Testament saints, "the spirits of just men made perfect"; and the new covenant saints, yet another class, alluded to. The divisions of subject in the text are by "and." I leave all the reasonings of men. All Dr. B.'s argument is founded on the church's comprising all the saved, which is wholly unscriptural.

The difference of the millennium on earth Dr. B. has not laid hold of at all. Now there are a faithful few, Satan being the prince and god of this world, going against the stream. Then Christ will be the prince of this world, and Satan bound, and obedience will be paid to Christ's manifested power even when men are not converted. When this obedience is not paid, excision takes place, so that all is peaceful and happy. It is a perfect government of the earth made good everywhere. When Satan is let loose and temptation comes again, those not kept by grace follow him. I have an impression that piety will decline in the millennium; but it is founded on a figure (Numbers 28 and 29), so that I do not insist on it; but the rest of what I have said is revealed. That men should fall when tempted, however sad, is nothing but what is very simple. It is the last effort of Satan. Dr. B.'s reply (p. 73) to its being only such as have lived up to the millennium is only abuse. Besides, I have already answered it.

The assertion that His mystical body is the universal family of the redeemed, is unscriptural; all the declaration is founded on this gross and unscriptural error, that all the saved belong to the church. Before Christ's exaltation there was no Head for them to be united to, though, as Son of God, doubtless He was the source of life to them. But life is not union. The scripture expressly reveals that the church was not formed, nor the Holy Ghost who formed it given, till Christ was glorified. See John 7: 39; Ephesians 2: 20-23; Matthew 16: 18; 1 Corinthians 12: 12, 13; John 1: 33; Acts 1: 5. Men's reasonings about it I cannot give heed to, nor the inconsistencies of men who do not at all know what the church is. Bickersteth (p. 82) has stated it justly as far as he goes. Only he talks of union with Christ as if it were something else than the church, leaning on tradition, and so lays himself open to Dr. B. Union is by the Spirit and belongs to Christ's body, the church, only. The Duke of Manchester had learned it with "Brethren."

347 To this, accordingly, Dr. B. gives no answer, because he has none, except that it is founded on most untenable and dangerous views of the difference of Old and New Testament dispensations. Of course, as Dr. B. is ignorant of what the church is, he cannot tell what this difference is. But he might have known that the disciples were far before the Old Testament saints, for Christ says so: yet, that it was expedient that they should lose that, in order to get the Comforter. And, to say nothing of the church, the least in the kingdom is greater than the greatest born of woman. I suppose then there is a difference. There is no church of God under both dispensations, as Dr. B. and tradition say. If there is let it be shewn. Could Abraham say, I am united by the Holy Spirit to a Man in heaven? Is this nothing? Is it nothing to know that we are in Christ and Christ in us? This is by the Comforter. Surely they will be made perfect with us or we with them; that is, we shall have resurrection together; but God, that passage says, had reserved some better thing for us. What is that? The child then differed nothing from a servant. We have the Spirit of adoption consequent on redemption. The Old Testament saints could not even talk of flesh and spirit. This degrading the effect of known redemption, a Man at God's right hand, and the consequent coming of the Comforter, is deplorable.

And just see the maze Dr. B. gets into. "They without us could not be made perfect, that is, without Christ and the Spirit [!!!], whose proper economy ours certainly is" (pp. 86, 87). And this in a sentence which says, God having provided some better thing for us, that they without us, etc. They will not be excluded from the glory; but that does not make them the church. On this, which is the whole point he has to meet, Dr. B. has utterly broken down. But if this be so, the completing of the bride for Christ's coming, which he brings forward to disprove it, is the pregnant proof that the millennial saints are another class.

348 Dr. B. (p. 90) says, "united to him by faith as a man" - all this is traditional language. We are never said to be united to Christ by faith. It is wholly unscriptural. All this is unproved by Scripture. All Dr. B., wholly destitute of the word, can say is, "Who ever doubted?" I am satisfied his order of thought dates from Augustine only. His reasoning from John 17: 2, 24, is wholly without force. John never speaks of the church, but of life, of individuals - another truth equally precious. "All the elect get eternal life from Christ's hands" - an ugly expression; but what it means is fully admitted - Will any get less, Dr. B. asks, can any get more? Now this proves distinctly only one thing: that the idea of the body and bride of Christ has never entered into Dr. B.'s mind at all. By life we are sons with the Father, Christ the firstborn among many brethren. Infinite privilege and blessing! But by union with Christ we are the body and the bride of our ascended Head, the Man Christ Jesus. The very existence of this as a distinct truth does not cross Dr. B.'s mind. See Ephesians 1.

His reasoning on Romans 8 is the only passage that affords the semblance of an argument. But it really proves the contrary; for Paul is speaking all through of the saints of the present day, now delivered from the law, their first husband, and married to Christ risen from the dead, the saints knowing the effect of Christ's resurrection, set free by the death of Christ, God having sent forth His Son to do what the law could not do, and having, as a sacrifice for sin, in Christ condemned sin in the flesh. He is speaking of those who know it, who had received the firstfruits of the Spirit. If it be used (though as a present thing, we only are spoken of, those whom the Holy Ghost calls "we") to prove as a consequence that the millennial saints will be finally glorified too, since they are elect: I have nothing against it. It proves nothing at all as to their state and circumstances in the millennial period, which may or may not be (as far as this goes) the same as ours. Paul is speaking of those who have the Spirit of God as come down from heaven, consequent on redemption. Whether with that he uses general terms which, as to what is said in them, go farther, is a question whose solution does not touch the point we are upon. "Whosoever" Paul uses to bring in the Gentiles. This is spoken of those for whom Christ intercedes now, while at the right hand of God. Whether general terms apply to others, when God's purposes are accomplished, is a question on one side of our argument. The deliverance of the creature from the bondage of corruption when we have the liberty of glory, which does not take place in the liberty of grace, proves that there will be a deliverance of the present creation system when those who have the firstfruits of the Spirit are glorified and find this deliverance themselves.

349 I am aware in page 11 this is said to be a new earth after its melting with fervent heat. But I ask if all being burned up with the fire of judgment (for such it is according to Peter) is not a singular deliverance of the creature into the liberty of the glory of God's children from the bondage of corruption. I admit sufferers with Christ mean all true Christians; but what then? It does distinguish (not martyrs - they suffer for Him, but) those who live in the time of Christ's rejection and share in it, and those who live when He reigns and do not suffer with Him at all. Those who suffer with Him will be glorified with Him; those who do not will not, but enjoy the full blessing of His reign. There is glory celestial and glory terrestrial: and this difference of a present Christ and an absent Christ is an immense one. Dr. B. calls these differences in external circumstances contrasted with inward and spiritual ones. I have already shewn that his view of the internal ones is wholly unfounded in Scripture, but Christ has too small a place in his mind here. "Thomas, because thou hast seen, thou hast believed: blessed are those who have not seen, and yet have believed." This is the stated difference. Finally the kings of the earth do not bring their glory into it, but unto it-own it as the source of power. Finally, saintship is the same thing for all; but union or membership of the body is not the portion of all saints.

Dr. B. makes a great handle of the pre-millennialists having nothing to say as to the saints of the one thousand years. They have something to say, but not more than Scripture does. That Dr. B. omits, and concludes against plain full statements because of what he says must be. The-Scripture states that after the destruction of Gog and Magog - as to which Dr. B.'s statements are the wildest fancy and nothing else - there is the judgment of the dead (of which hereafter), the heavens and the earth pass away, and there is a new heaven and a new earth, and no more sea, and that then the tabernacle of God (nothing more being said of the Lamb, as being in a distinct mediatorial office) is with men, and men are His people. Now here the tabernacle, the bride, the Lamb's wife, is distinguished from men, when the kingdom has been given up and all things made new. I am not aware, save general principles, that anything is said of the transmutation. It is not only positively said, "As the days of a tree shall be the days of my people"; but it is said "he that liveth and believeth in me shall never die." Death is not yet destroyed; but I do not see why they should die during the millennium. God has told the church what is to happen to the church. He has not indulged curiosity: only we know corruption cannot inherit incorruption. This may shew that they will be changed into an incorruptible state, though the passage speaks only of the saints of this time. Where nothing is said I respect the silence of Scripture; as I receive implicitly what is distinctly and fully revealed. God shall be all in all, the kingdom be delivered up to the Father. The tabernacle of God is with men, this Scripture tells us. Can Dr. B. tell us more? If so, let him produce the passage. His reasonings as to passages that speak of Christ's coming, we have or will examine. His telling what must be is of no avail; he must tell us what will be according to Scripture. This is very plain indeed as regards the church: we openly avow that we dare not go beyond Scripture, and are content to be silent. Scripture does say that the Lord is to be glorified in the church for ever, and that this tabernacle of God will be with men. This prophetical distinction of the church we believe. How the millennial saints are transformed, Scripture does not say; nor do we therefore pretend to know. But we will shew that the scriptures as to the Lord's coming are so plain that they cannot be set aside, as Dr. B. wishes.

350 We have next to deal with the cessation of the means of grace, chapters 5 and 6. Dr. B. argues that all the means of grace absolutely cease at Christ's coming: hence none can be converted after, as pre-millennialists allege (p. 100). This reasoning is singularly futile, and shews the effect of traditionary teaching as contrasted with Scripture. For if they could not be saved without our means of grace, neither could the saints before Christ. Special means of grace are to be contrasted with the work of grace. That this last is needed no Christian doubts; but to reason from this to the means is to the last degree idle. It is perfectly clear that if the Lord Jesus is manifested in glory, there must be a change as to the means and ordinances of grace. His death and the Spirit's work remain the unchangeable way of salvation; but the forms of presenting it, of course, must be different. The word will have lost none of its value. The Old Testament is far more valuable for us than for a Jew, though in a different way. We have the divine key to connect it. "The Lord is that Spirit": the true and pure mind of the Spirit in it; not as Dr. B. says, because it was an opening out and carrying forward of the former, for the law was given by Moses, and grace and truth came by Jesus Christ. The church was a mystery wholly hidden, hidden from ages and generations, hid in God. It required the breaking down of the Jewish system entirely to set it up. The middle wall of partition, required by the one to be maintained, must be broken down to allow the other to exist. Judaism had its existence by maintaining what the church had its existence by throwing down.

351 I have no doubt the New Testament will be the source of the deepest instruction to saints in the millennium, a door into the knowledge of the heavenlies, where they are not, and to the understanding of the infinite grace of God which led there. The direct connection between the millennium and the Old Testament is much closer than ours. It is the fulfilment of the new covenant there promised, the presence of the Messiah there foretold, and the scene of peace and blessing, of the restoring of all things of which the prophets spoke. That people cannot expect Christ when He is come, nor suffer with Him when He is reigning, needed no sagacity to discover. But I cannot, with the Old Testament saints, look in patient hope to His first coming, or the sufferings of Christ. Have they, or the testimonies as to them, therefore lost their value?

As to the sacraments, they will not have, surely, such as we have. What then? If this proves there cannot be salvation, there could not have been among the Jews, for they had not the same; nor the patriarchs, for they had not either. All this is of a futility tedious to reply to. Ministry, in its present form, is peculiar to this, as a distinct priesthood was to the Jewish time. But a certain ministry is spoken of, at any rate, at the beginning of the millennium; otherwise its distinctive revealed character is: "They shall not say, Know the Lord." Does Dr. B. object to this, when he says that as to the sacraments, passages so implicate the grace conveyed with the means of conveying it, that both disappear together? It is as rash as it is false to say that the communication of grace from Christ is dependent on these means. That the form is suited to the time is certain. It will be in the millennium. It was in Judaism: it is in Christendom. What then? Grace in all has effect according to the wisdom of God's ways.

352 As regards the priesthood, I deny entirely that priesthood is for conversion. We have to deal with great ignorance of Scripture in all this class of theologians. Priesthood, save the finished act of sacrifice, maintains reconciled men at the height of their calling and relationship to God, in spite of the actual weakness in which they walk, or restores them to the enjoyment of it. But it supposes man in relationship with God. Our place is in heaven, our priest is there. In the millennium, Christ will be a Priest upon His throne, and the counsel of peace will be between Him and Jehovah. It is another order of priesthood suited to the time. Christ has taken this as to the power of an endless life already; but He exercises it after the pattern of Aaron in the heavenlies now, then as Melchisedec on His own throne.

The statement, that "the old order of things which Christ's coming is to supersede (p. 114) includes not only the present means of grace but the grace itself conveyed by them," is of a character so monstrous as to shew where Dr. B. is. It is tying up the possibility of God's grace to the outward ordinances of the Christian system, and denying all grace before Christ's coming, when their ordinances and means certainly did not exist. When he talks of a revelation, he forgets that Christ Himself is there revealed, and that grace so works that it will not then be said, "Know the Lord." Those who are militant now will reign, not merely be saved. T hose who, because Christ reigns and Satan is bound, are not militant may be saved, but will not reign. So utterly blind is Dr. B. to the force of this fact of his argument, that he insists that the agencies of salvation cease, and takes as a first proof Christ's intercession. "When intercession is done, salvation is done" (p. 119), he maintains; yet he says, it stands intermediate between His first and second coming (p. 116). None, therefore, were saved before His first, if they cannot be after His second. Christ's priesthood in heaven is confined to His being as man in the holiest. Be it so; for we have access there, boldness to enter into the holiest. While the first tabernacle had its standing, the way there was not made manifest. As I have already said, In the millennium He is Priest on His throne.

353 As regards the work of the Spirit (p. 119), Dr. B. equally admits that this is consequent on Christ's exaltation. This work of the Comforter ceases at the Lord's coming. Now the passages he quotes shew the sending of the Comforter (p. 120), consequent on Christ's going away. Hence, if this were needed for salvation, none were saved before. He has confounded the work of the Spirit and the sending of the Comforter. This last was consequent on Christ's being glorified. All direct work on the creature is by the Holy Ghost, yea, even creation. There is no divine work in the soul but thus wrought. But this is not the sending of the Comforter. However, I do not doubt from Scripture that there will be not a sending of the Comforter, but the latter rain of the Spirit. Dr. B.'s "continued effusion" (p. 120) of the Spirit is wholly unscriptural: the Comforter came and was to abide for ever with the disciples. He acts continually and as He will. The whole reasoning is simple ignorance of Scripture, and inattention to the force even of what he himself says.

We have now to treat of the kingdom and offices of Christ, and to rescue plain Scripture statements from the garbage of theology. As regards the comments of men who mingle both, I have little to do with them; but Dr. B. is not just in his comments even on them. In the first place, the Duke of Manchester is wholly opposed in his views to nearly all the others. He holds that Christ's kingdom is now, and that He gives it up in the millennium; the others exactly the contrary. These, though there may be confusion in their views, because they mix up traditional theology with the word of God, and do not see what the church is as essentially one, are practically right. They hold that it is a kingdom now, but one of which the proper power is not in exercise, but will be in the millennium; and this is what Scripture teaches.

Speaking of Christ as prophet, priest, and king, and reducing all saving grace to these offices, is a very poor and confused way of considering the Lord's grace. The Son of God quickens whom He will, and with the Father (John 5) is by the Spirit the one source of life to whosoever receives it: He is the one only accomplisher of redemption by which any are delivered and saved. But to make Him always prophet, priest, and king for this, is theology and confusion. He is the Truth. It was by His Spirit any prophet spoke. But to say He was always prophet is only making confusion. God declares by Moses, that a Prophet should the Lord their God raise up unto them. This Peter assures Israel God had done: though all testimony of truth flowed from Him by the Spirit, He was a prophet when God raised Him up in the midst of Israel according to promise. He became a priest after He was made like to His brethren in all things. In other words, He became a man that He might be a priest. But even this, though laying the ground for it in the sacrifice of Himself as the high priest representing His people on the great day of atonement, He did not exercise, the apostle tells us, till on high in heaven. He was King in title when He became incarnate, but did not exercise His royalty.

354 It is not a question of the efficacy of His sacrifice reaching backward and forward in God's mind, no Christian doubts it, or rather there is no backward and forward there - nor if the love of God be the source of life. It is a question of special positions, taken in time, and which attach themselves to His manhood, and are exercised in it: Christ was a King when a man on earth. He witnessed a good confession to it before Pontius Pilate. But He did not take His kingdom; He sat on no throne; He was accomplishing a far more important work. And after having, as necessarily faithful to promise, presented Himself to Israel, a minister of the circumcision for the truth of God, He forbids His disciples to say He was the Christ (saying, "the Son of man," a much larger title, in which He passes from Psalm 2 to Psalm 8, "must suffer"), and so, riding in on the ass, passes from that to the cross. Remark here how He shews that, in the literal interpretation of the prophecies as to the kingdom, the Jews did not deceive themselves. He is King as to His title now, but He has not taken His kingdom; He is not sitting on His own throne, but on His Father's; and He Himself makes the difference. To him that overcometh will I give to sit down on My throne, as I have overcome, and am set down on My Father's throne. To Him alone, the Son, it appertains in righteousness to sit on His Father's throne. It would be blasphemy to set us there. He glorified God His Father and is glorified with Him; we with Himself when He takes the kingdom. He is gone to receive the kingdom and to return.

355 To say the Father's throne is David's throne, is nonsense. God was to raise up one of David's seed to sit on David's throne, and that means, they tell us, the Father's (p. 139). Cannot a child see the perversity of such an interpretation? The royalty is not, and is never said to be, to save (p. 186 and following), unless in outward deliverance by power. If it be, let Dr. B. quote the passage. He saves, in giving life as Son of God, in redeeming by His precious blood, in the exercise of His priesthood, from weaknesses. But salvation of souls is not attributed to His royalty, nor is He King over His church. On the contrary, Scripture declares that when He reigns, we shall reign with Him. It is in vain to use large words about it. There are those who must have Scripture testimony for what they believe. Nor does a teaching which makes the Father's throne David's throne, commend itself to those who have received their teaching from Scripture. Neither the apostles nor the Lord seek to overthrow the prophecies of the kingdom. They give something better. The Lord sanctions the expectations of His disciples when they speak of restoring the kingdom to Israel. They ask, Wilt thou at this time restore the kingdom to Israel? What is His answer? "It is not for you to know the times or the seasons which the Father hath put in his own power." Is that the times and the seasons for not doing it at all, or for doing it? It is impossible that a child could not see that it is to be done, but that the time was not revealed, and that the Lord gives them another work to do now. But He explicitly sanctions their expectations. So Paul declares that the restoration of Israel will be by the Redeemer going forth out of Zion. The object of the New Testament is not the kingdom in Israel; but a rejected glorified Christ and the church, and our present condition. But the prophecies of the Old Testament are expressly sanctioned. "Ye shall not see me henceforth till ye shall say, Blessed be he that cometh in the name of the Lord."

When once the place of the church is seen, and its place with Christ in heavenly glory, all falls into its scriptural place, and the church itself is not reduced to an improved Judaism, as it is by these teachers. But it is important to notice here that the kingdom is not everything, but the lower part of the glory, the glory terrestrial. Moreover Scripture carefully distinguishes Christ's headship over all things and His headship to the church. God will gather together in one all things in Christ, both which are in heaven, and which are on earth, in Him, in whom we have obtained an inheritance; Eph. 1. We are joint-heirs with Christ. As Son of man He is set over all the works of God's hands, His own creation. All things, the Father excepted, are put under Him. They are not yet actually so (Heb. 2), and He sits on His Father's throne till they are - till His enemies are made His footstool. They are not so yet. Thus He has not taken the exercise of His kingly power to reign, though owned of God and believers as King. But He is given to be Head over all things to the church which is His body.

356 But though all things are not reconciled, believers are, marking the difference between the heirs and the inheritance, see Colossians 1. He is the firstborn of every creature for He created them: there is one pre-eminence. He is the firstborn from the dead, the Head of the body, the church: there is another. God is to reconcile all things in heaven and earth by Him. "You [the saints] hath he reconciled." Thus, His universal supremacy, supremacy given to Him as man, is distinguished from His headship to the church. Compare Ephesians 1: 22, and Hebrews 2: 6-9, commenting on Psalm 8: see also 1 Corinthians 15: 25-28.

As to the passages quoted by Dr. B. to prove His personal sitting on the throne of David now and His kingly rule, it is striking that not one speaks of His being King, or of sitting on David's throne. David had prophesied (Acts 2: 25-36) that God would raise up Christ to sit on His throne, and in view of this, that His mercies might be sure, tells of His resurrection: they are sustained according to the power of that. The fact, Christ's resurrection, Peter testifies to, and we all believe it. He then explains, not the kingdom, but the point contrasted by Christ in Acts 1: 6, 7, with the kingdom as a distinct and different thing, and shews that Christ had been exalted by God the Father. Dr. B. then leaves out a material point, namely, that David was not ascended into the heavens, not a word being said of his throne or kingdom. It shews that Christ was to sit as Lord on God's right hand, according to Psalm 110, when His enemies were not made His footstool, i.e., it contrasts Christ's heavenly headship with His royal power exercised against His enemies, and solemnly declares that God has thus made Jesus Lord. That is, that He has the exaltation He was to have till His enemies were made His footstool, an exaltation contrasted with the exercise of His royal power which He was to exercise when He left His Father's throne; and, this being left out, the passage is used to shew He is King in fulfilment of a previous part of the passage. Is this quite honest? Dr. B. leaves out what Peter insists on in express terms, and applies what he says to another part which is in contrast with it (p. 138).

357 As to Zechariah, it seems to me as plain as can be that it is the reign of Christ on His throne, not on the Father's. He is to re-establish Jerusalem blessings, for that is the question and the only question there.

As to Revelation 5: 6, it is not the Father's throne nor Christ sitting on it, nor a throne of grace at all, but Elohim-Jehovah-Shaddai's throne - a throne of judgment with the Lamb in the midst of it - a throne where, if intercession be used, it brings in judgment, not the gospel - the throne, not of the kingdom indeed, but which establishes the kingdom by power. Such it must be evident to all is the book of Revelation. Not one word of the gospel is in it save the everlasting gospel which declares that the hour of God's judgment is come. And it leads, in Dr. B.'s rapturous hallelujahs, to the conclusion that they will reign over (not on) the earth; i.e., the reign is not come, Christ is not seen building the temple of the Lord. There is nothing about a benign sway (p. 142), but judgment, ever more and more terrible, till He come to smite with a rod of iron. Is a rod of iron Dr. B.'s idea of what he would call the gospel kingdom? When Christ is king in Zion, that is His sceptre to break in pieces the nations as a potter's vessel. He that sits on the throne is carefully distinguished from the Lamb in Revelation. Nor is there a hint on the seven Spirits of God of any gospel service.

Nor is this all. Christ's dealing with the church was complete in chapters 2 and 3, and this is what is to come afterwards, "after these." The question was the opening of the book, not the gospel of salvation. The seven Spirits of God are not the description of the Holy Ghost as Comforter in the church, and the strength of gospel witness in those sent to proclaim it: of this there is not a word here.

As to the key of David, it is used figuratively as one who has a right to shut and open. But Dr. B. has forgotten that, while Christ surely exercises this power, the key of David was not in the king's hand, neither Shebna nor Eliakim was king or David's son. No Christian denies Christ is Lord; none that He has all power in heaven and in earth. But while having the personal title to be king, they say that Scripture shews He has not taken the proper power of the kingdom: of this further on. I notice now a remaining text - Isaiah 9: 6, 7. A very short answer suffices. The reader has only to consult the passage, and he will find that the increase of Christ's government is consequent on the great battle day of God's judgment.

358 The next quotation proves only one thing - the extreme weakness of Dr. B.'s cause, and the desperate condition he is reduced to. It is said God has glorified His Son Jesus, that is, that Christ is glorified. Dr. B. adds, Ye have killed the Prince of life. This, says he, proves His princedom. Does killing the Prince of life prove that Christ is reigning - is king? This I may leave.

Next (p. 147), a time of restoring all things of which the prophets have spoken (Acts 3: 21), is spoken of, and it is said that the heavens must receive Him till then - till the time of restoring takes place, and that then He will be sent. The Jews must repent, the apostle tells them, that this time of refreshing may arrive: till then the heavens must receive Him. This proves, we are told, He must be reigning now and come to put an end to all. The prophets speak of Messiah's kingdom, and that blessed time when all, subjected to Him, shall be set in order (which, being accomplished, we learn in the New Testament that He will give up the kingdom). Till He is sent for this exercise of royal power, the heavens receive Him. He must be sent for its accomplishment. This, we are told, proves that the restoring cannot take place after He comes! The new birth of souls has nothing to do with this restoring. That has been going on from Abel, whereas this time does not come till the end of Christ's present sojourn in heaven as a man at the right hand of God, and it is the time of restoring all things spoken of by the prophets. It is really tedious to reply to such reasoning.

The quotation (p. 150) of the comment on Psalm 2 in Acts 4 by Dr. B. as a proof Christ is now a king, is curious. Peter declares that the rulers, etc., had combined to accomplish God's counsel, that is, in the death of Christ. This, we are told, was to overthrow the gracious rule of Christ. But if this is it, He was a king ruling on earth, and they succeeded; for they did not rise up against Christ in heaven, but on earth. Not only so, but the psalm does not speak of a gracious rule, but God's mocking at men's efforts, and Christ's rule set up in Zion; and there He rules them with a rod of iron, and breaks them in pieces like a potter's vessel - a singular description of a gracious rule, and, moreover, one which the church is to possess in glory with Him when He comes, according to the promise made to the overcomers in Thyatira. As to Acts 5: 29, 31, it is not said at all that Christ is a king, but Leader, nor even prince at all, but a Saviour to give repentance. Christ is called the Author of faith in Hebrews 11. A Saviour Prince is simply a false interpretation.

359 On Psalm 110 I have commented. It is the declaration that Christ is made Lord, but would not have royal power over His enemies during the present period. The passage is important. Dr. B.'s reasoning is simply from the assumption that His sitting at God's right hand is His own throne and kingdom; but that is just what he has to prove - the time, he says (p. 153), of this glorious session and enthronisation, for they are both one. My answer is, The passage is to shew that the session is to continue till His enemies are put by God under His feet, then He begins to subdue them by His own power; and when all is complete, He gives up the kingdom. Now the epistle expressly contrasts the glorification and the putting of things under Him. But now we see not yet all things put under Him, but we see Him crowned with glory and honour. That is, though Jesus personally has the heavenly glory of a crown, the rest of the psalm is not fulfilled, is not the same thing. Therefore He has the glory, but all things are not put under Him. He sits at the right hand of God till God makes His enemies His footstool. He does not, and as to God's counsels cannot, touch them till that - the present time - is past. Indeed, Dr. B. admits it (p. 153). "He is in the attitude of tranquil expectancy till the enemies of His regal authority be made His footstool." He has royal title in the believer's eyes, but He is expecting the exercise of the power, and must till another, God, even His Father, makes His foes His footstool. Then, "He rises up to the prey" (p. 154). One thing is clear beyond all controversy (for it is the object of the passage to state it), that the time of subduing His enemies with His royal power does not come till the time of His session on the Father's throne has closed. Christ contrasts that throne with His own.

360 Let us add here that Mr. Gipps' distinction of the Greek eita being short, and epeita long, is a mere fable (one is "then," the other "consequent on"). The reader has only to consult 1 Corinthians 15: 5, and following, and 1 Corinthians 12: 28, where these words are interchanged, to see that there is not the smallest possible ground for such a notion. Eita is the common word where one is used; epeita for a euphonious succession when there are many things succeeding.

The notion of Christ "giving an account of His stewardship" of the kingdom to the Father (p. 160) is as unscriptural as it is incorrect. It is very bad indeed. That Christ remains eternally mediator (p. 162) as to His Person, as man, I do not doubt; but official mediation is over when the kingdom is given up.

I now turn to some notices of the kingdom, which shew how it is not now His kingdom, properly speaking. He reveals to His disciples that it is a kingdom which is not one. And the Scripture is more full on this than is supposed. The kingdom of God is the general idea of the king of God's power, and the rule of God's principles. Hence, Jesus could say, "the kingdom of God is among you," "come nigh to you": for He was there. He could not then call it "the kingdom of heaven," because the kingdom was on earth, not in the heavens. This was only at hand. Matthew alone uses the expression, "kingdom of heaven." But what, when it comes, is its character? A kingdom is the government of a king over his sphere of rule. A great tree, three measures of leavened flour, a field sown with tares and wheat, and the like - these are the characters the kingdom takes, the mysteries of the kingdom; because the king took no direct rule. Secretly, He orders all things with divine power; but as the Christ He lets all go on without direct intervention of His power: so the Lord teaches in Mark. "It is as if a man should cast seed into the ground - that Christ did personally - and should sleep and rise night and day, and the seed should spring up and grow, he knoweth not how . . . . But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come." Christ acted personally at the beginning, then leaves it to-spring up without interfering (though secretly ministering grace), and at the harvest acts personally again. He is sitting hid in God, though seen by faith, in the holiest during all this time.

I turn to another character of passage relating to the kingdom (p. 334). Whatever Joseph Mede's version, one thing is simply certain: that the stone never grew at all, nor exercised the smallest influence on any part of the image till it destroyed it utterly. Judgment was its first act. The kingdom of the Stone is a pure invention. Not a trace of it is in the vision or the interpretation. The first act of the stone is to smite the image in the very last divided state of it, and then it becomes a mountain which fills the whole earth. No statement could more distinctly shew that the proper kingdom of Christ does not yet exist. The language is as remarkable as Mede's is inconsistent with its tenor. Daniel sees the image on to the toes of iron and clay. He then sees till a stone is cut out without hands, which smites the image on the toes. Of course it is in the days of these kings that God sets up a kingdom; for it destroys them all in order to its setting up. They were there together, for the one destroyed the others. But the statement is distinct that the whole image, toes and all, was there before the stone, and that the first act of the stone was the destruction of the image by smiting the toes, and that there was no growth of the stone till afterwards, no action or influence before. It could not therefore be Christianity, for this had taken possession of imperial power before the toes existed at all. The toes destroyed its then existing power. To such straits is Dr. B. reduced here that he declares, "as kingdoms simply - as a mere succession of civil monarchies - the vision has nothing to do with them [!]. The mission of the church is, not to supplant, but to impregnate and pervade it [civil government] with a religious character, and render it subservient to the glory of God" (p. 340). The former, Christianity had done before the toes existed; whether the latter, some may question.

361 But let the reader only consult Daniel 2 and see if it is possible more to contradict what is definitely said. They were "broken to pieces together, and became like the chaff of the summer threshing floor, and the wind carried them away that no place was found for them." This is impregnating them and leaving them to subsist! If this last be Christianity, it is clear Daniel does not describe it. I do not see how the infatuation of tradition could go farther.

As to Daniel 7, Dr. B. tells us it means substantially the same (p. 342). Quite true. Taking and possessing the kingdom is the same, he says, as the stone smiting the image. It is rather the effect; but I admit it is the same epoch practically. But we are told by Dr. B., the second (the latter of these chapters) has the additional character of a judicial assize (p. 345); yet, solemn as all the imagery is, nothing more is meant than "to intimate to us how righteous will be the destruction of that wicked instrument."* Let us, after seeing the kind of comment Dr. B. gives us, which needs none to be made on it, remark the real character of this scene, which is analogous to that of chapter 2. The judgment sits, and the beast is destroyed and given to the burning flame, and then the kingdom is given to the Son of man. That is, the Son of man does not get His kingdom in possession till the judgment is executed. His power is exercised in the destruction of the enemy. To use the language of the Revelation, "in righteousness he judges and makes war." Thus the adversary is destroyed and the kingdom set up.

{*Compare remarks (p. 266) on Matthew 25, where a far less solemn description, we are told, forbids its being used but for the great final judgment.}

362 It is urged that the Son of man comes to receive the kingdom from the Ancient of days. The remark is just; but it has been overlooked that the horn made war with the saints, and prevailed till the Ancient of days came. For Christ who comes is Jehovah; as He who is shewn by the only Potentate, King of kings and Lord of lords, is found, when He comes, to be (Rev. 19) King of kings and Lord of lords Himself.

I do not know why Dr. B. leaves out a part of the passage (p. 343): "He shall think to change times and laws." This it is precedes the words, "and they shall be delivered into his hands." It is not the saints (long as it has been so interpreted) who are delivered into his hands, but the times and laws, the regular words for the Jews' periodical ordinances. God may allow His saints to suffer, but He never delivers them into Satan's hands.

As to Dr. B.'s interpretation of its being ecclesiastical Rome, etc., whatever analogies there may have been, I deny wholly the application of it to Pagan or Papal Rome. Bad and horrible as this last, this Babylon, may be, she is not the beast whom she rides. The horns and the beast subsist together, which has not taken place yet, and Babylon is yet another thing.

We have come to Dr. B.'s statements as to the first resurrection. He profits by the timidity of the advocates of pre-millennialism who are shackled by conventional views. It is alleged on the authority of Mr. Birks that Revelation 20 is the only passage which speaks directly of it (p. 220): I have never quoted this as any proof of a first resurrection, till I had shewn that a common resurrection of all is wholly unknown to Scripture. But even Dr. B. is forced to admit that the resurrection of the just is a thing wholly distinct, peculiar to believers, exclusively theirs (p. 195): only priority in time is not to be alleged. Now this of itself is all important, the time comparatively immaterial; for it refers more to the duration of the reign consequent on the resurrection of the saints. But if all Scripture, which is the case, presents the resurrection of believers as exclusively theirs, we have made an immense step: a common resurrection, a coming up as one set to judgment, is false.

363 Let us examine where in the distinction lies. It is exclusively of the children of God (Luke 20: 35, 36): such alone are counted worthy to attain the resurrection from the dead and that world. They are raised on a different principle - by (or because of) the Spirit of God which dwells in them (Rom. 8: 11) - with a different object; it is a resurrection of life in contrast with a resurrection of judgment (John 5: 29) - a class whose righteousness is already wholly established and clear; it is a resurrection of the just; Luke 14: 14. It is not together with the wicked in point of time; they that are Christ's only rise at His coming; 1 Cor. 15: 23. The end comes afterwards, whatever the interval: the Greek signifies a distinction in time. I have already said (page 360) that the difference of eita and epeita is a mere blunder. Here is the proof - 1 Corinthians 15: 6. Then (eita) of the twelve; then (epeita) to above five hundred brethren; then (epeita) to James, then (eita) to all the apostles. So 1 Corinthian 12: 28: first apostles, secondarily prophets, thirdly teachers, then (epeita) miracles, then (eita) gifts of healing. The excellent Mr. Gipps must have been singularly prejudiced by his views to make the observation. A qualm of conscience as to it, perhaps, made Dr. B. put the passages in a note. Further, these possessors of life who rise do not come into judgment. Christ shews His power in grace in giving life: His power against the wicked in judgment, that all may honour Him; John 5: 24. This resurrection is in glory, heavenly glory like Christ; 1 Cor. 15: 42, 49.

Such is the teaching of Scripture as to the resurrection, without looking at the Revelation. A common resurrection is a wholly unscriptural thought - one which has flowed from the loss of the knowledge of redemption. The saints are raised, because they have life, because they are the just, because they have the Spirit dwelling in them, because they are the children of God, and are consequently raised in glory, not to come into judgment, though to stand before the judgment-seat of Christ and receive their reward, giving an account of themselves. It is late to judge a man when he is glorified, when Christ has come to receive him to Himself, that where He is the saint may be also, before the saint gives an account of himself: when he does, it is certain from Scripture he will be like the Judge (1 John 3); conformed to His image (Rom. 8); transformed into the image of His glorious body, Himself, His righteousness. (1 Cor. 1). All this is certain by positive texts of scripture, is indeed but the quotation of them. See 1 Corinthians 15; Philippians 3; 1 Corinthians 1; John 14. If the gospel is obscure, the first resurrection is obscure; and this is the case with these evangelical teachers. And if the first resurrection is not seen, the gospel is obscure. Men have to be judged after they are saved - men who have been even centuries in heaven. I insist on this point because it is a vital one.

364 I have not quoted Revelation. My readers will judge how far this is the only text. It teaches us one point, namely, that they who have part in this first resurrection will live and reign with Christ a thousand years. That is all. It adds the duration of the reign over the earth, which itself is amply revealed elsewhere; the duration alone is exclusively found here. Instead then of Revelation 20 being the only passage, it merely adds the length of reign over the earth to a doctrine uniformly taught in the New Testament.

As regards the expression "from among the dead," I must beg also to differ from Dr. B. He says, If the Greek bears it out, it would have weight, but it will not bear an hour's examination (p. 198). He never loses anything by want of boldness; but boldness, as with Peter, may bring us into a scrape it cannot bring us out of. But, whatever he may think of Greek, or whatever the force of Mr. Elliott's silence, I affirm that Scripture never confounds resurrection of and resurrection out of the dead.

It is a very important doctrine that there is a resurrection of the dead. For a heathen that is the urgent point; it distinguishes the Pharisee and Sadducee. Martha could believe that, just as Dr. B. does: for in this point Dr. B. goes no farther than an orthodox Jew - a position he seems to dread. A resurrection "from among" or "out of the dead" is a special doctrine for a Christian, the essential character of privilege belonging to his resurrection - what makes it like Christ's resurrection and gives it all its peculiar importance. A resurrection of the dead is as true of the wicked as of the just. A resurrection out of or from amongst the dead is a divine favour which separates the accepted ones out from among those who have entered into the place where sin has brought us. Christ was raised from among the dead by the glory of the Father. All that is in that name and relationship was righteously and necessarily in exercise in raising Him, and is so in raising us as in Him. God's delight was in Him. He does not leave Him among the dead. In His case it could not be. He is called up out from amongst them. Is this nothing? Is it nothing that we have part in it?

365 I shall take the passages referred to by Dr. B. himself, and shew that this difference always has place (p. 198). Acts 24: 15. Here a resurrection of the dead both just and unjust makes it impossible to say out of, and it is not found.

Acts 17: 31, 32. In speaking of Christ, as proof that God will judge this habitable earth by that man, the apostle says He raised Him out of - from among - the dead. Whereas the Athenians, hearing of the resurrection of the dead, mock. The fact of the resurrection of dead people, not any particular favour shewn to Christ, was the subject of their ridicule.

1 Corinthians 15: 12. Christ is preached that He rose out of, from among, the dead; the evil-taught Corinthians denied a resurrection - a resurrection of the dead, not merely a special resurrection. Such an evil would have been quite a different thing. Dr. B. denies a resurrection from among the dead. No one charges him with denying the resurrection of the dead. So by man comes the resurrection of the dead - the great fact, as death came by man. Resurrection "from among" would be wholly out of place here (p. 42); "resurrection of the dead" is its character. It is not here their being taken out from among others, but what the resurrection is as to the change that takes place in it.

Mark 9: 9, 10 is very marked. They were not to tell the vision till the Son of man was risen from among the dead. They wonder, enquiring among themselves what this rising from among the dead should mean. Now they certainly had Martha's faith, or Dr. B.'s, that men would rise in the resurrection at the last day. They were not Sadducees. They had the common faith of Jews. They were familiar with the resurrection of all; but a resurrection from among the dead - this they could not understand at all. They enquire what it should mean. Could we have a clearer proof that a resurrection from among the dead with a distinct and definite idea?

366 Acts 10: 41 is, as others have noticed, Christ's rising from among the dead. As to Acts 13: 34, it is Christ's distinctive resurrection out from among the dead to assure the mercies of David.

Acts 26: 23 is of more doubtful signification, but not on this point. The translation in English cannot be sustained. I suppose it is "he first, through resurrection (of the dead) should shew light to the people, and to the nations." That is, the doctrine of resurrection was the starting point of this light to them. Hence we must have it general.

So in Romans 1: 4, it is just the same. He is determined Son of God with power by resurrection, not by a special deliverance from amongst them, but by the great fact of resurrection - His own, ours, yea even that of the wicked. It is by resurrection.

Thus I have examined all the passages quoted; and they amply bear out the difference and prove it. Philippians 3, Dr. B. is obliged to admit, points unequivocally to a distinct resurrection. The word is unique, formed to express it, a resurrection out from among others. Many add another Greek preposition, but the important point here is that the apostle was willing to suffer anything to obtain this resurrection out from among others, to which he gives emphasis by putting the Greek preposition ek (if it be not repeated) to the beginning of the word itself. This resurrection he was looking for was a resurrection out from amongst. The force of the Greek word is therefore evident.

The first resurrection does not then offer a trial to the faith, as Mr. Birk says, but blessedly brightens the hope of him who trusts Scripture. He believes in the redemption which will give him a place in it, in the power which will accomplish it, if he be not here to be changed into the glory of his Master, and in the truth of His word who has promised it. He does not look to being called into judgment (though giving an account of himself to God) in a common resurrection; because he believes that he will be changed, or raised in Christ's own glory, before he can come before the judgment-seat, for the word of God tells him so.

367 Dr. B. is surprised at the use of Isaiah 25, and that we should apply the taking the veil of the covering off to men here in the flesh, and swallowing up death in victory to others who are raised. As to the last, Paul is he who is guilty of it in 1 Corinthians 15. He declares it is accomplished in the resurrection of the saints. Clearly it does not extend to the wicked. We have only to enquire if Isaiah 25 refers to blessing to men on the earth. This Dr. B. holds himself (p. 426). "The dark places of the earth to be irradiated by the beams of the Sun of righteousness." For this I only ask the reader to read through the chapter and the following, or, better indeed still, to the end of chapter 28, which is incontrovertibly one prophecy, and see if there be not the most unequivocal prophecy that can possibly be of the blessing of Israel, and of the Gentiles - the whole world with them. That is the burden of the prophecy and nothing else. What is destroying the veil that is over the nations? Is it not bringing the Gentiles into the full light of blessing? The whole prophecy is clear as possibly can be. The iniquity of Jacob is purged; they are gathered one by one. He smites them only as discipline. Peace is ordained for them; the rebuke of His people will He take away from all the earth, etc., but another great event will take place at the same time - death will be swallowed up of victory. This the apostle tells us is resurrection. But if this be so (and that it is no one subject to the word will deny), all Dr. B.'s system is false, and what he denies is true. For the passage describes the filling the earth with the knowledge of the Lord; yet, if Paul is to be believed, the resurrection of the saints takes place then.

How Dr. B. can appeal to the reader of the Bible, if any one ever saw the distinction of celestial and terrestrial glory, is hard to tell. 1 Corinthians 15 plainly tells us there is this difference of glory celestial and glory terrestrial. Ephesians I gives, as the proper and peculiar knowledge given to the saints, that God is going to gather under one Head, Christ, all things in heaven and on earth. Colossians 1 teaches the same thing. That we shall rule over the earth is equally clearly taught. If we suffer, we shall reign with Him; and what is celebrated in Revelation 5 is that the heavenly ones will reign over the earth.

368 As regards Daniel 12: 2 (pp. 199, 201), it is clear that it has nothing to do with a literal resurrection, for it is said, "Many of them which sleep," which it is impossible to apply to the resurrection. It would be a partial resurrection of wicked and saints. It applies to the land of which the Lord Jesus speaks, referring only to the Jewish people distinctly. Verse 1 refers to the great tribulation which comes on then in the land of which the Lord Jesus speaks, referring formally to this chapter; verse 2 shews that this reawakening of Judaism will extend to those lost among the Gentiles. Sleeping or dwelling in the dust is a figure of common use to express utter ruin and abasement. I am not aware that it is ever used for death, literally speaking; I believe not. (Compare Isaiah 26: 19-21 and verse 14 of the same chapter. If we take the English, Nahum 3: 18.)

As regards the resurrection being necessarily continuous in John 5 (p. 203), because the quickening of souls is, if we take an hour in each to mean an epoch, there is no ground for it whatever. It is a matter of revelation. "Hour" in one case we know to have been eighteen hundred and sixty years or more. "Hour" in the other is an analogous period; but as to what is done in it, or how, is a pure matter of revelation. Souls are quickened in one period, bodies in another; at what epoch or how far successive, we must enquire from Scripture. It does not speak of a first quickening of souls, and then another; it does of bodies.

As regards the expression "dead, small and great" necessarily including all (pp. 210, 211), I reply, clearly all the dead. But, as the beginning of the chapter had been assiduously shewing that a large and blessed class lived and reigned, it as clearly does not include those carefully stated to be alive. Dr. B.'s argument destroys his own thesis. "They that fear thy name small and great" gives that class universally. No doubt, but as evidently to the exclusion of those who do not fear it. So "the dead, small and great" gives the dead, as he says, universally or indiscriminately (p. 212). Clearly, but to the exclusion of those who were alive: nothing is more simple. "Now, in the passage before us," are his words, "the only party to whom the 'small and great' belong, as far as appears, is 'the dead.'" Of course, hence not to the living who had been spoken of in the beginning of the chapter - not, even on his own shewing, to the living changed when Christ comes. On his principles what will he do with them?

369 As to reigning with Christ only a thousand years, the reason is as simple as possible - Christ gives up the kingdom at the end of this period; of course they do not reign afterwards save in the general sense of the glory. It is expressly said, they "shall reign over the earth": this being kings and priests is expressly referred to Revelation 20: 6.

As to Revelation 20: 4 being all exclusively a martyr scene (p. 244), I deny it. The promise to overcoming saints, and to all redeemed saints, in the Revelation is to reign with Christ. In Daniel, and in 1 Corinthians, judgment is given to all saints. This is here fulfilled. "I saw thrones, and sitters on them, and those who had been beheaded, and those who had not worshipped." These might seem to have missed all, as the Thessalonians thought in a similar case, and hence are specially named.*

{*If the church was gone before they suffered, as I do not doubt, they would have seemed to have lost the heavenly place as too late, the earthly as being killed. Hence the gracious Lord takes care to shew they had part in the first resurrection.