Table of Contents

The Lord will come. - Papers on Prophecy

The Lord will come.

Contents

Preface.

The Church's Heavenly Hope.

The Resurrection of Life and the Resurrection of Judgment.

The Coming Judgments.

The Apostasy of Christendom and the Antichrist.

The Coming Great Tribulation.

The Restoration of Israel.

The Lord Will Reign - A Series of Papers on Prophecy

The Lord Will Reign

Contents

Preface.

The Olivet Prophecy.

The Times of the Gentiles

The Future of Russia.

Babylon and the Beast.

"BREAK FORTH, O EARTH, IN PRAISES."

The Church.

Israel.

The Gentiles.

The Bride, the Lamb's Wife.

Christ Millennial Reign.

Coming Events on Earth and in Heaven

The Blessed Hope.

The Elders In Heaven.

The New Empire and Its Head.

The Casting Down of Satan.

The Apostasy of Christendom.

The Great Tribulation.

Babylon and The Beast.

The Marriage Supper of the Lamb.

The Re-Gathering of Israel.

The Revelation of Jesus Christ.

The Restitution of All Things.

The Last Great Crisis

The Approaching Judgment of Christendom

WWFEREDAY - Papers on Prophecy

Prophecy [1]

W. W. Fereday

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)

The Lord will come. - Papers on Prophecy

The Lord will come.

- Papers on Prophecy

W W Fereday.

Contents

The Church's Heavenly Hope.

The Resurrection of Life and the Resurrection of Judgment.

The Coming Judgments.

The Apostasy of Christendom and the Antichrist.

The Coming Great Tribulation.

The Restoration of Israel.

Preface.

The volume now placed before the reader includes Nos. 1 to 6 of the "Papers on Prophecy" which have been appearing monthly. It was suggested that they should be published in this collected form, as being more convenient for readers in general. Nos. 7 to 12 will be published at intervals, if the Lord will, and afterwards be issued as a second volume.

May the Spirit of Truth abundantly bless these simple papers to all who read them. May they be used of Him to stir up affection for our absent Lord, and to deepen in many hearts an earnest desire for His coming again. Our object in writing them will then have been attained. W. W. F. May, 1898.

The Church's Heavenly Hope.

Every Christian looks to spend a glad eternity in heaven with the Lord Jesus. It is unquestionable that it is His desire and intention to have us there. In His wonderful prayer to the Father just before He suffered He thus expressed Himself, "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," (John 17: 24). Having said this, He went into death for us. The dread consequences of our sins fell on Him. He took up the cup of Divine wrath on our behalf that our souls might be delivered. All the work being done, every question having been settled, the Father raised Him up from among the dead, and glorified Him at His own right hand in heaven. He has gone up as Man into the glory; and thus, having previously accomplished redemption, has made out a title for all who believe in His Name to be there also. Glorious thought! All who trust in Him are "to live together with Him" in the Father's house for ever (1 Thess. 5: 9, 10).

As to all this no believer has any real doubt. But it is undeniable that serious uncertainty prevails in many minds as to how we shall be introduced into all this glory. Not a few think by death, fully expecting that all will close their earthly pilgrimage in this way, and thus pass one by one into the enjoyment of our everlasting portion. But however ancient the idea, it is a profound mistake. Scripture states most emphatically "we shall not all sleep" (1 Cor. 15: 51). Indeed, nowhere in the New Testament is the believer told to look for death as the due end of his pathway here. If the cases of Peter and Paul be adduced as seeming to teach the contrary, the answer is that they were exceptional, and had Divine revelations that their labours would close by a violent death for Christ's sake (2 Peter 1: 14; 2 Tim. 4: 6-8). They do not touch the general principle.

For what, then, should the Christian prepare himself? For the return of the Son of God from Heaven. No unbiased reader can read through the Acts and the Epistles and deny that all the early converts to Christianity looked for the coming of the Lord Jesus. It animated their hearts, separated them from the world, enabled them to patiently suffer, and quickened them to marvellous zeal in the Lord's service. The Thessalonians are happy instances of this (1 Thess. 1).

But let it be distinctly understood what we mean by the coming of the Lord. Scripture speaks of two events, quite distinct in time and character, which it is of the utmost importance never to mix together. It is a wise word that the Apostle wrote to Timothy, "Rightly divide the word of truth" (2 Tim. 2: 15). While this is always necessary, in no department of Scripture study is the neglect of it more serious than in the matter now before us. The Word of God speaks of two quite distinct things: (1) The return of the Lord Jesus for His heavenly saints; and (2) His appearing in public glory for the deliverance of His earthly people, and to reign in righteousness, subjugating all foes. If these are confounded very little headway will be made in the study of the prophetic word. The one is a descent into the air only for the removal of His own; the other is a descent to the earth, as we read, "His feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east" (Zech. 14: 4). The one is characterised by deepest affection for the objects of His Divine favour; the other by terrible desolating judgments, upon His enemies (Rev. 1: 7).

Perhaps the reader will compare the last chapter of the New Testament with the last chapter of the Old. In Revelation 22: 16 we read, "I am the root and the offspring of David, and the Bright and Morning Star." But in Malachi 4: 2 we have, "Unto you that fear My Name shall the Son 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 Jehovah of Hosts." Such are the different characters of hope set before the heavenly and the earthly people respectively. Who can fail to see that these Scriptures speak of two entirely different events? The morning star is visible (to those who watch) before the sun, as every one knows.

The public appearing of the Lord to judge and to reign has been the subject of prophecy almost since the world began. It has been used by the Holy Spirit for the comfort of the godly, and for the warning of the ungodly. Enoch, the seventh from Adam, told of it, as Jude shows: "Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all," etc. (Jude 14). But the heavenly hope of the Church of God, the coming of the Lord Jesus into the air to receive His own, was not revealed, as many other truths, till New Testament times.

The reason is not far to seek. The Old Testament is occupied with God's government of the earth, with Israel as His centre. Consequently the earthly aspect of the matter alone is brought out. But we find something very different when we come to the New Testament. There we see Israel tested, not by the Law, but by the presentation of the Messiah, and rejecting Him with scorn and hatred. He Whom they have abhorred and refused the heavens have received. They are now fugitives and vagabonds in the earth on account of their sins (though yet to be restored); and God is giving effect to another purpose — a purpose of a heavenly character. Souls are now being called out of the world by grace, both Jews and Gentiles, to be the heavenly joint heirs of Jesus. Such have no portion in the earth, but are united to the risen Head by the Holy Ghost (1 Cor. 12: 13). Our calling and portion being above, the heavenly hope of which we speak is set before us by the Holy Spirit. He has come out from the glory into which Christ has entered, and one of His gracious offices is to show us "things to come." (John 16: 13).

The Lord Jesus, before His departure from this scene, spoke of the hope to His beloved disciples. (Read John 14: 1-4.) Their hearts were filled with sorrow at the thought of His leaving them. He was everything to their hearts. They had left their nets at His call, they had followed Him in His patient service throughout the land; and now to be told that He was going away! But how did He comfort them? He promised to return and fetch them to be for ever with Himself in the Father's house. If they seemed to be losing the glory of the Messianic kingdom by His going away they should have a better portion, yea, a heavenly one. Henceforth they must believe in Him as unseen. This was hard for a Jew, with the Old Testament prophecies of a glorious kingdom before him. "Let not your heart be troubled: ye believe in God, believe also in Me." Those who believe while He is hidden have the better portion (John 20: 29; 1 Peter 1: 8). But He went on to add, "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." He had not made them His companions on earth to cast them aside now that He was returning to the Father. This were unlike Jesus. They should be His companions for ever; therefore He assures them that there was not only a place on high for Himself, the First Begotten, but for His beloved ones also, in the riches of His grace.

But how were they to enter that glory?" 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" (John 14: 3). The Lord added no more as to His coming; it was not a fitting moment; their hearts were surcharged with sorrow. For all details they must wait until the coming of the Comforter, Who would instruct their souls as they were able to bear it.

Strange that any should think that the Lord meant their death when He spoke thus! Yet it has been the general thought of the pious for centuries, If John 21: 22, 28 be pondered it will be seen that, however the disciples blundered in some things, they never imagined death and the coming of the Lord equivalent terms. If death (or sleep, as the Holy Spirit prefers to call it) meets the Christian he departs to be with Christ. This is quite a different thing from Christ coming for him. The saints who have gone to the Lord are in a disembodied state (though consciously enjoying His blessed presence), and are waiting as truly as we are, though in a different waiting-room, as it were, for the moment of the Lord's coming. They will be glorified at the same instant as those who are alive and remain. It is a hymn, not Scripture, that speaks of "glorified spirits in heaven."

Now for the details of this blessed event. They are furnished in 1 Thess. 4. The Thessalonians were but young believers — a few months old in the faith at most — when the epistles of Paul were addressed to them. A grave rebuke surely for those who say that such matters as the Lord's coming should not be brought before young or simple souls. In many respects the youthful Thessalonians set us all an example. They were characterised from the first by considerable fervour towards the Lord, by earnest service for Him, and above all by ardent expectation of His return. They are described thus: "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" (1 Thess. 1: 9, 10). The Lord prizes more than everything this affectionate waiting for Himself. It is very precious in His sight, however lightly esteemed among men.

But the Thessalonians soon fell into a difficulty. They were but partially instructed souls, the faithful Apostles having been hunted out of their town by the malicious Jews (Acts 17: 1-10). Presently some of their number fell asleep. This was a great surprise and Satan's opportunity. The adversary is always ready to disturb the peace and joy of the saints of God. What had become of the sleepers? Would they not lose considerably by not being here to welcome the Lord? Such were the questions which agitated their minds.

The Spirit of God soon made all plain by means of the Apostle. "I would not have you ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope." Do not misunderstand these words. Saints are not forbidden to sorrow. By no means. God would not have His children stoical. He would have us feel the circumstances of the way, but would not have us swallowed up by them, as others. "The Hope" comes into the Christian's sorrow. It sweetens the most bitter cup and brightens the darkest hour. "For if we believe that Jesus died and rose again, even so them also which sleep through Jesus will God bring with Him." This is wonderful! The sleeping saint, instead of being a loser, is only the more like his Lord. And what God did for Christ He will do for all who are His. He raised Him out of the cold tomb and placed Him in glory; He will do the very same at the appointed hour for all His beloved sleeping ones. "Through Jesus" is more correct in 1 Thess. 4: 14. "In Jesus" has no real meaning, not being a Scriptural phrase at all. "In Christ" expresses our standing before God in Him risen, as Rom. 8. shows; "in Jesus" is nowhere found that I am aware of. "Through Jesus" is very sweet here, and stills every rising murmur. When a loved one is called hence it is no mere accident or circumstance; it is the act of Jesus. "He doeth all things well."

The Apostle says, "them which sleep through Jesus will God bring with Him." This must be carefully noted. The Thessalonians had only heard in a general way of the Lord's coming. They knew He was coming back to reign, and they were assured of being associated with Him in His glory; but they knew not yet the distinction between His coming for and with His saints. Their perplexity gave the Spirit of God an opportunity of bringing this forward clearly. Obviously, if the saints are to come with Christ when He comes to set up His kingdom they must have been previously caught up to Him where He is. This is fully explained in 1 Thess. 4: 15-18, which verses are better read as a parenthesis.

The Apostle's statement has the authority of Divine revelation. Let our souls ever have the fullest confidence that all that is contained in the Scriptures has come to us from God." 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 (go before) them which are asleep." This was the word that was so sorely needed. They feared the sleepers would be inferior in some way or another. Notice the order. "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." What can be simpler or more blessed! "The Lord Himself shall descend." It is the Heavenly Bridegroom coming for His blood purchased Bride. He will not send mere messengers, however glorious, but will come Himself."

He comes — for, oh! His yearning heart

No more can bear delay —

To scenes of full unmingled joy

To call His bride away."

It is the moment when the Divine Eliezer delivers up the true Rebekah to be the everlasting and beloved companion of the Son (Gen. 24). It has often been remarked that the word rendered "shout" in this place implies a call, not of a promiscuous character, but to persons in relationship. His shout concerns not the world — at any rate, not just then; it is for His own. "The sheep hear His voice." "They know His voice" (John 10: 3, 4).

The sleeping saints will hear His call and come forth in incorruption and glory. All other dead persons will be left in their graves, as will be shown, if God permit, on another occasion. The living, wherever found, whether in England or China, Greenland or Cape Horn, will respond also, and will be changed in a moment, in the twinkling of an eye, and go up to meet the Lord. Mighty display of Divine power! It is the fruit of Divine love, the crown of His grace, the necessary result of Divine righteousness. Supreme moment! How one's heart longs for it as the words flow from the pen!

It will be observed that the Spirit of God speaks of two classes of saints — two only. "The dead in Christ" — "we which are alive and remain." All who come under these heads will be removed to glory. It is of moment to notice this, because of the notion, now painfully prevalent, that many of the Lord's own will be left behind at the rapture to pass through the great tribulation because of their faulty walk. Scripture lends no countenance to such an idea. Hebrews 9: 27, 28 is generally pressed into service for this, but if the verses be read with care it will be seen that the contrast is not between watchful and unwatchful believers, but between believers and the ungodly world. The prospect before the latter is death and judgment; before the former the coming of Christ apart from sin unto salvation. The idea springs from the principle of legalism, so deeply rooted in most minds, that our blessings depend upon our walk and behaviour. This is undoubtedly true as to rewards, but our removal to glory is not reward but the consummation of God's grace. Our title to share in it is not a becoming walk, but the precious blood of Christ. I have known some of the most devoted of God's saints completely under a cloud, and filled with uncertainty, through having imbibed such teaching.

Here another question may arise in some minds. "Scripture," it is said, "seems to speak of many things to be accomplished before the coming of the Lord." True, but not before His removal of His heavenly saints. Instead of a multitude of prophecies having to be fulfilled before the Church of God goes, no prophecy can be fulfilled until it has gone. Prophecy is connected with the earth and the people of Israel; our heavenly hope does not come into the scheme of prophecy at all. The whole Church period is a kind of parenthesis in the ways of God. While He is gathering out the heavenly people, Israel is scattered, and prophecy stands still; when His present purpose is completed, and the Church is all gathered home, Israel will again come into view, and prophecy will flow on from the point where it was broken off by the rejection of Christ. Many things must be accomplished ere Christ will be revealed from heaven to take to Himself His great power and reign; but the Spirit of God has placed nothing between us and His descent into the air to call us up.

Oh that all the Lord's own were looking for Him in simplicity of faith, yearning to see His face, and to be with Him in the Father's house! When in the early days of the Church of God the hope was held fast there was thorough separation from the world, and real devotedness to Christ. The well known parable of the ten virgins shows the original position as regards the coming of Christ. (See Matt. 25) "The kingdom of heaven" during this period, while the King is rejected, is the sphere of Christian profession. The Lord likens it to "ten virgins which took their lamps and went forth to meet the Bridegroom." They were "virgins." Such was the ground taken, and such was the character to be maintained. They took their place outside the world — they "went forth" Christianity does not leave a soul in the world, but detaches it, and sets it with its back upon the world and the face towards the glory. This was unquestionably the universal attitude of believers in the early days of the faith. None looked for death, as many now; all looked to see the Lord, and to be caught up to Him according to His promise. The Romans waited patiently for the glory, groaning meanwhile with the suffering creation (Rom. 8: 17-25); the Corinthians came behind in no gift, waiting for the coming of our Lord Jesus Christ (1 Cor. 1: 7); to the Galatians the Apostle could say, "we through the Spirit wait for the hope of righteousness by faith" (Gal. 5: 5); the Philippians looked for the Saviour to come from the heavens to change the body of humiliation and fashion it like unto His own body of glory (Phil. 3: 20, 21); the Colossians expected to be displayed in glory with Christ at His manifestation (Col. 3: 4); and the Thessalonians, as we have already seen, were waiting with singular affection and earnestness for the Son of God from heaven.

In every way, at every turn, the Spirit of God brings forward the coming of the Lord in one or other of its aspects. It is the constant theme of the New Testament Scriptures, whatever some may say to the contrary. The hope sustained the early Christians in sorrow (1 Thess. 4: 13); it enabled them to be patient under oppression (James 5: 7, 8); it encouraged them to suffer loss and reproach for Christ (Heb. 10: 36-38), and led to thorough purification of the life and walk (1 John 3: 3); it cheered the Apostle in the course of his service for Christ, and enabled him to go patiently onward through evil report and good report (1 Thess. 2: 19, 20; 2 Cor. 4: 14).

Need we wonder at all the evil that came in when the hope faded from men's minds? Alas! it happened as the Lord warned — "while the Lord tarried they all slumbered and slept." Not only the foolish, but the wise virgins also. All were together in this sad departure from the Lord. It is a well-known fact that scarcely a trace of the heavenly hope of the Church of God can be found in writings for hundreds of years after the first century. It had leaked away. Not that the Lord's coming was never referred to in any way. It has always been held that He will come some day to deal with the world in judgment. But the proper hope of the Christian, the portion which His grace has set before us, of removal to heaven to be with Him before the judgments fall, was completely lost.

The result for the mass of Christian profession was worldliness. The word of the Lord to the Church has long been, "I know... where thou dwellest, even where Satan's throne is" (Rev. 2: 13). Satan's throne is in the world. He is its prince and god. Sad that the Church should ever have got into such a place. Her true path is that of a heavenly stranger passing through this scene, as Rebekah through the desert with Eliezer to meet her Lord at the appointed moment. It is her holy and solemn responsibility to bear testimony on the way, but not to settle here, nor to mingle in the affairs of this alien scene. Nothing can deliver the saints of God from the position of compromise in which so many are found but the laying hold in simple faith, in the power of the Holy Ghost, of the mighty yet simple truth that the Lord is at hand.

If the loss of the hope has been so serious for the general company of the saints, what shall we say of those who have assumed to be their leaders? Let Scripture speak: "If that evil servant shall say in his heart, my lord delayeth his coming; and shall begin to eat and drink with the drunken: the lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth" (Matt. 24: 48-51). Sadly faithful picture of priestly domination and tyranny. But what is the root of it all? The saying in the heart, "My lord delayeth his coming." The surrender of the hope led on — by gradual stages, of course — to all the evils and enormities of which the pages of ecclesiastical historians are so full.

But a change has come. The Lord is waking up His own to their long-lost blessings. The Holy Spirit is actively at work in every direction in the hearts of believers. It has happened as the Lord said: "At midnight there was a cry made, Behold the bridegroom... go ye out to meet him" (Matt. 25: 6). The Lord would recall His own to their true attitude before the consummation. His word to each individual saint is, "Awake, thou that sleepest, and arise from among the dead, and Christ shall give thee light" (or "shine upon thee") (Eph. 5: 14). The Christian is not dead (blessed be God!) being in possession of eternal life in His Son; but it is very possible to be found sleeping among the dead. Of what use is the believer in such a case? Where is his testimony? "Knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand" (Rom. 13: 11, 12). Do you know the time, beloved reader? Are you saying within yourself, "Time enough yet; my Lord delayeth His coming;" or does your heart leap within you at the prospect of soon seeing His face? We read of some of old that they had understanding of the times to know what Israel ought to do (1 Chron. 12: 33). Would that this were true of all Christians in this day!

Do not allow the truth of the Lord's return to become a mere doctrine for the head, Let it be a vital reality in the heart. If really looking for Him, purge yourself from all your idols. Expel everything from you that is an offence to His Spirit. Cast off every bit of Egypt, which is even a greater reproach for the Christian than for Israel of old (Joshua 5: 9). Get on your watch-tower and cry from the depths of your soul, "Come, Lord Jesus!" He values this more than anything else. Service for Christ is good, and cannot be too abundant, and the Lord values it; but He prizes yet more watching for His return. We get the two things in Luke 12. In verses 43 and 44 we read, "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." Not a cup of cold water will be forgotten in the coming day; all is written in heaven. But He puts watching before service. See verses 35-38. The true attitude is first described. "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." Observe the striking illustration the Lord uses. It is that of a man-servant in expectation of his master's return from a wedding feast. In order not to keep him waiting he is standing in the entrance hall, with his hand upon the handle of the door, that when he hears the well-known knock he may open unto him without a moment's delay. Are we thus waiting for Christ? Now, observe what the Lord goes on to say. See how deeply He values simple-hearted watching for Himself. "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. And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants." Heavenly honours await those who long for the Lord's return.

Well, the wondrous moment is near! Soon will the whole Church of God hear the trumpet call and quit this vale of tears for ever. Of Enoch it is written, "He was not found, because God had translated him" (Heb. 11: 15). The same will presently be true of all the millions who compose the Church of God. What an awful moment for the world! Those whom it has ever despised and persecuted for Christ's sake caught away from its midst never more to return! Never again will men be faithfully warned by them of coming danger, nor be lovingly appealed to believe in the Saviour — in the day of His long-suffering grace. An awful blank will be made! The salt removed, the light transferred to shine in other and more congenial spheres!

That moment will be peculiarly solemn for those who have professed the Lord's Name. "The Lord knoweth them that are His; "and He will make no mistakes (2 Tim. 2: 19). He will take to Himself His own, rejecting all others, however loud their claim. To many He has to say, "I know thy works, that thou hast a Name that thou livest, and art dead" (Rev. 3: 1). Better far never to have heard His Name than to go on with an empty profession of it. He will not remove souls to glory because they have maintained a profession of religion. By no means. But all who in simple faith have learned and owned their sinful state, and been washed from their sins by His blood, and sealed by His Spirit, however poor and feeble, will be claimed as His, and caught up into His heavenly presence.

Inexpressibly solemn to hear Him say, as He will to many, "Verily I say unto you, I know you not." The great separation is coming. The wise virgins will go in with Him to the marriage; all others will be left outside, to their eternal ruin. In which company will the reader be found?

"The night is far spent and the day is at hand

No sign to be looked for; the star's in the sky.

Rejoice, then, ye saints, 'tis your Lord's own command

Rejoice, for the coming of Jesus draws nigh."

The Resurrection of Life and the Resurrection of Judgment.

We have seen what the Lord has set before believers as the goal of their hopes — His own personal coming to receive them to Himself. It is now proposed to deal with the momentous connected theme of Resurrection. It is believed on all hands, save by men very far advanced in infidelity, that "There shall be a resurrection of the dead, both of the just and unjust" (Acts 24: 15). But all are by no means clear as to the matter. It has long been thought that all, both saved and unsaved, will rise together in a general resurrection at the last day. This idea, however ancient, is a serious mistake. Scripture lends it no countenance whatever, but speaks in unmistakable terms of two resurrections, separated from each other by at least a thousand years.

Let us turn to Rev. 20. There we have the preparations for the millennial kingdom. The previous chapter gives the public appearing of the Lord Jesus, accompanied by His heavenly saints, and the overthrow and destruction of those who oppose His progress. Then we get Satan bound and consigned to the bottomless pit for a thousand years. What remains? Simply to point out those who are to share with Christ in the glory of that wonderful period. Hence we have "the first resurrection." The various classes of the heavenly saints are shown in their risen condition; and we read, "They lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years" (Rev. 20: 4-6). Nothing can be plainer than this to a simple mind. It is not a resurrection of good principles, as some have strangely said, but of persons; and that prior to the millennium, and long before the last great judgment. There is no meaning in the term "the first resurrection" if there be but one; and what can be made of the words "the rest of the dead?"

When the Lord Jesus comes for His own every sleeping believer will be raised up in glory. We read, "Christ the firstfruits, afterward they that are Christ's at His coming" (1 Cor. 15: 23). At the same moment that the living are changed the sleepers will be raised. They will hear the shout of their Lord and the trumpet call, and will come forth to be re-united with all their brethren in His presence. The bodies of the saints sown in corruption will be raised in incorruption; sown in dishonour, will be raised in glory; sown in weakness, will be raised in power; sown as natural bodies, will be raised as spiritual bodies, conformed to Christ Himself (1 Cor. 15: 42-44). No others will be raised at that time. "The Lord knoweth them that are His." All who have despised Him, what ever their morality and religiousness in life, will be left in their graves for the judgment at the great day.

This mighty act will include all those who have died in faith from the earliest ages. The Old Testament believers, though forming no part of the Church, and therefore not coming into the heavenly Bride, will unquestionably be raised at the same moment as the Church of God. The expressions, "They that are Christ's," in 1 Cor. 15, and "The dead in Christ," in 1 Thess. 4, take them in beyond just controversy. Abel was the first believer to die; all from his day up to the moment of the rapture will be raised simultaneously to go with Christ into the Father's house.

The sleeping saints are as truly waiting for the coming of Christ as we who are alive and remain. They have not yet received all that they have looked for. They are at rest in heaven with Christ, which is far better than toiling and suffering here. They are enjoying His love in a fuller measure than we do, who have so much to hinder us. But they are in a disembodied state; their precious dust is still in the hand of the grave. This cannot satisfy either them or the Lord. The redemption price includes the body as well as the soul, and the Lord will raise up the bodies of all His own at the fitting time. The whole of 1 Cor. 15 should be carefully pondered as to this. The subject there is the resurrection of the body, which some at Corinth were disposed to deny. The apostle commences from the resurrection of Christ; and goes on, as regards the saints, until we bear the image of the heavenly at the coming of the Lord from heaven. The resurrection of the lost is not mentioned in the chapter at all; it was quite a different subject to the mind of the apostle, never to be confounded with it.

Ours will be a resurrection from among "the dead." This expression, so frequently used in the New Testament, escapes the notice of Bible readers too often. Look at Mark 9: 9, 10. As the Lord and His disciples came down from the Mount of Transfiguration "He charged them that they should tell no man what things they had seen till the Son of Man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean." Wherein do you suppose lay their difficulty? Not in the general fact of the resurrection, for they were orthodox Jews, not Sadducees, and believed thoroughly in it. But the Lord spoke of a resurrection, "from," or, more properly, "from among, the dead;" and of this they had never heard before. The Old Testament says nothing of a special resurrection for saints, not coming at all within its scope; and the disciples, at the moment, had no clearer light than it afforded. Christ's resurrection was "from among the dead." God came in on the third day and raised Him up. "Thou wilt not leave my soul in Hades: neither wilt Thou suffer Thine Holy One to see corruption" (Ps. 16: 10). It was not a general resurrection. The great mass of graves were left untouched. True, some saints arose, as an earnest of what is to come (Matt. 27: 52, 53).

Christ's resurrection was an act of Divine favour and love. He had glorified God; God could do no less than glorify Him at His own right hand in heaven. This gives us a title. He rose as the "firstfruits of them that slept" (1 Cor. 15: 20). What God did for Him He will presently do for those that are His. He will make a marked distinction between such and the ungodly, not merging all in one, as so many suppose vaguely.

Some passages in Luke's Gospel may be profitably looked at in this connection. In Luke 14: 14 we read, "Thou shalt be recompensed at the resurrection of the just." What does this mean if all rise together? Is it not something special, something blessed, that the Lord holds out in this place? Look also at Luke 20: 35, 36. In the course of His reply to the cavil of the Sadducees the Lord said, "They which shall be accounted worthy to obtain that world (age), and the resurrection from (from among) the dead, neither marry, nor are given in marriage: neither can they die any more, for they are equal unto the angels; and are the children of God, being the children of the resurrection." Clearly this is not the mere general fact of resurrection. That cannot be a matter of attainment, for no one can shirk it. The most ungodly man must rise again and stand before the throne. Obviously the verse treats of the special portion of the saved when the Lord claims His own. Such will then be raised from among the great mass of the dead and made equal in condition unto the angels. Our calling is superior, for we are children and sons, while angels are but servants; our condition until the Lord's coming is inferior, but this He will change then by His mighty power.

This is what Paul longed for so ardently in Phil. 3: 11. The Revised Version of the passage is to be preferred to the Authorised, which is quite a mistake: "If by any means I might attain unto the resurrection from among the dead." This does not imply doubt in any way. What he means is that the prospect to be attained at that blessed moment was so wonderful, so overwhelming, that he cared not how trying the path might be that lay between. The thought of the end sustained him on the road. It lifted him above all his sufferings, and energised him for service and conflict. Does it act thus with us?

Some of our readers may say at this point, "These passages seem to indicate very plainly that believers will have a special resurrection of their own at the Lord's return; but there are other passages that seem to teach with equal plainness a general resurrection;" and John 5: 28, 29, Dan. 12: 2, and John 6: 39, 40, are the Scriptures usually brought forward as objections.

Let every Christian reader be assured that there are not, nor can be, contradictions in the inspired word of God. It is of the highest importance, in this day of renegade thoughts and principles, to be very firm and decided as to this. If we meet with portions of Scripture at any time that seem to be contradictory the defect is with us, not with the Holy Spirit of God. Never let us surrender what is sure for that which may be doubtful. Rather let us hold fast what we have learnt from God, and wait patiently on Him for clearer light as to the difficulties, even if we have to wait for years.

Let us examine briefly John 5: 28, 29. The principal difficulty lies in the expression "the hour." "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 (judgment)." Some think this shows all to take place simultaneously. Not so. The expression "the hour" is often used in Scripture in an extended way. Of course the context must always decide when we are to take it so. Here nothing can be more plain or simple. In this very context it is used in this way. In verse 25 the Lord says, "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." These are unquestionably the spiritually dead — those who are "dead in trespasses and sins" (Eph. 2: 1). Such heard the voice of the life-giving Son of God when He was present on earth and passed from death unto life; but is this work all over? Blessed be God, no! Sinners are still hearing His voice; "the hour" runs on still. This removes the difficulty with regard to verse 29. If "the hour" of verse 25 spreads itself over nearly two thousand years it is not hard to believe that the same expression may cover one thousand years. Moreover, the Lord speaks plainly of "the resurrection of life" and "the resurrection of judgment.'? He distinguishes them expressly. Surely He would not have spoken thus if all rise together. Consequently the passage, over which so many stumbled instead of being an insuperable difficulty, is really one of the simplest proofs of a special portion for those who have eternal life in the Son of God.

We will now turn to Dan. 12: 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." This, I am fully convinced, has no reference to the resurrection of the body at all. The words "them that sleep in the dust of the earth" are not usual as applied to the dead. The whole context must be carefully looked into to get the mind of God in this place. Dan. 11: 36-45 speaks of the Antichrist and his doings in the glorious land. Dan. 12: 1 shows it to be the epoch of Israel's terrible tribulation followed by their final deliverance. Then we have the words I have quoted. I believe them to refer to the ten tribes of Israel. The two tribes only will suffer in the land in the latter-day crisis, and are alluded to in the first verse. There will then be a movement among the ten tribes — a rising up from their long national humiliation — with a view to taking possession once more of the land of their fathers. But only some will enter into blessing. The rebels among them will be purged out, utterly rejected by God. This is what is before us in Dan. 12: 2. This national waking up is spoken of as a resurrection in several other places in Scripture. The following passages among others may be consulted: Ezek. 37: 1-14; Isa. 26: 19; Rom. 11: 15.

If the passage teaches a general resurrection at the end really, how can the words "many of them" be explained? Will not all rise again? Moreover, the epoch is a serious obstacle. It is the Lord's coming to put down the man of sin and deliver Israel in order to the setting up of the millennial kingdom. Consequently, if the resurrection of the dead, saved and lost, is shown here, then all will rise before the millennium — at least a thousand years — before the Great White Throne. This conclusion will not suit any school of interpretation so far as I know. If the verse be read as setting forth, in a figurative way, the national reviving of the tribes of Israel, all is simple and clear.

Now a word or two as to John 6: 39, 40, "And this is the Father's will which hath sent Me, that of all which He hath given Me I should lose nothing, but should raise it up again at the last day. And this is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life; and I will raise him up at the last day." This is often triumphantly urged as disproving any special portion for the saints of God. Let us look at it carefully. The Jews had in their minds two "ages," or dispensations — (1) that of the Law; (2) that of the Messiah's kingdom. They believed one would give place to the other in due time. This was what was in the Lord's mind in Matt. 12: 32 when in speaking of blasphemy against the Holy Ghost, He said, "It shall not be forgiven him, neither in this age, neither in that to come." That is to say, neither in the age of the Law nor in that of the Messiah. This helps considerably to an understanding of John 6. The term "the last day" means not the last day in an absolute sense, when time will give place to eternity, but "the last day" of the period preceding the kingdom of the Messiah. Christianity is a kind of parenthesis in the age of the Law.

Now we must consider other matters. It is plain that at the Lord's descent into the air all sleeping believers will be raised in glory, and all living saints will be changed by His power. This is the first resurrection, but not the whole of it. The first resurrection is in three parts — (1) the resurrection of Christ; (2) of all sleeping saints at His coming; and (3) of those who will lose their lives during the great tribulation. Such are included in the first resurrection, and will be raised in time to share the blessings of the kingdom of the Lord Jesus. We get these classes carefully distinguished in Rev. 20: 4, already referred to. "I saw thrones, and they sat upon them." Daniel saw the thrones, but no occupants (Dan. 7: 9). Who are meant by "they"? Those who are manifested with the Lord Jesus at His appearing. Such come forth as His armies, following Him upon white horses, clothed in fine linen, white and clean (Rev. 19: 14). These are the heavenly saints who are caught up, according to 1 Thess. 4: 14-18. God brings them now with Christ, that the world may know that the Father sent the Son, and that He loves us as He loves Him (1 Thess. 4: 14; John 17: 23). Christ will in that day be glorified in His saints and wondered at in all that have believed (2 Thess. 1: 10).

All these will reign with Him, and will have judgment given unto them. Their places in the kingdom will be ordered according to their faithfulness on earth. Solemn consideration for all our hearts! Let us ponder it well, and look carefully to our walk and ways.

Then we have the two classes of saints who will be added to them. "I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God, and those [This word has unfortunately been omitted in our Authorised Version. See Revised Version. It is necessary to make the two classes clear.] 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" (Rev. 20: 4). These are evidently raised just at the commencement of the millennial kingdom, for John describes them as "souls," and adds "they lived." They are added to those already raised, and thus complete the first resurrection.

A few words as to these saints may be helpful. They are not, as some have taught, unwatchful Christians who are left behind at the Lord's coming, and who have to suffer in consequence, and wait a while for their heavenly portion. The Word of God knows of no such thing. Our places in the kingdom depend, as I have said, on our walk and service now; but not our translation to heaven to be for ever with the Lord. That is the fruit of Divine grace alone. Who, then, are these two classes of saints? You will find the one in Rev. 6, the other in Rev. 15. In Rev. 6: 9 John saw under the altar the souls of them that were slain for the word of God and for their testimony. This corresponds exactly with the first class of Rev. 20: 4. He heard them cry with a loud voice, "How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?" These are evidently not Christians. Christians, as Stephen in Acts 7, the rather pray for their murderers and bless their persecutors; at least, we are taught to do so by our Lord Jesus. But the souls in Rev. 6. call for vengeance. Are they wrong in uttering such a cry? Impossible, especially when we consider that the seer saw them in a disembodied state in heaven! There, surely, all improper feelings have no place. These are Jewish sufferers, the early witnesses of the gospel of the kingdom after the removal of the Church of God to heaven. Their testimony has not been received, for they are seen as slain. They take their stand on the ground of earthly judicial righteousness — quite right for a Jew, but quite wrong for a Christian, who is always expected to manifest the spirit of grace. Their cry reminds us of the Psalms. They live in a different dispensation to Christianity. In answer to their cry "white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow-servants also and their brethren, that should be killed as they were, should be fulfilled," or completed (Rev. 6: 11). Here we have a reference to a further class of martyrs. Later in the same book we find them (see Rev. 15: 2-4). "I saw, as it were, a sea of glass, mingled with fire; and them that had gotten the victory over the beast and over his image, and over the number of his name, stand on the sea of glass, having the harps of God. And they sang the song of Moses the servant of God, and the song of the Lamb," &c. Here are the fellow servants of the martyrs of Rev. 6, the second class of raised saints, as in Rev. 20: 4. These are not necessarily preachers of the gospel of the kingdom. They are perhaps more passive. They lose their lives because they decline to receive the mark of the beast or to worship his image. Like Shadrach, Meshach, and Abednego of old, they stand true in an evil day, confiding in the living God. At all cost to themselves they refuse to take part in so great wickedness and sin against God. There will be no middle ground in the day of Antichrist. All must declare plainly whom they serve. If the true God, then all the power of hell will be let loose upon them. Such will find comfort in the Lord's words, "Rejoice and be exceeding glad, for great is your reward in heaven" (Matt. 5: 12). If they lose the earthly kingdom, through faithfulness, just when it is about to be set up, the Lord will give them a better portion in the heavens, though they are too late to form part of the Church. None are really the losers who suffer for His sake. His heart will take a great delight in dealing out to all such a full reward.

The raising up of these bands of latter-day martyrs completes the first resurrection — the resurrection of life. They will all reign with Christ. "Blessed and holy is he that hath part in the first resurrection; on such the second death hath, no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years" (Rev. 20: 6). Happy souls! Wondrous the grace that will introduce us into such a place!

But what of the rest of the dead — the ungodly? Their tombs will be left untouched until the judgment of the Great White Throne. During the blessed period of Christ's beneficent reign over the earth they will remain in their graves, to be judged at the end. "'The rest of the dead lived not again until the thousand years were finished." How awful to be found among them!

When the term of universal peace and blessing has run its course, we read, "I saw a great white throne, and Him that sat on it, from Whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God: and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books according to their works" (Rev. 20: 11, 12). This is the final resurrection — the resurrection of judgment. There is no trace of saved persons in this throng. They are the lost, called up by the quickening voice of the Son of God to hear their righteous doom. They are "clothed," i.e., they resume their bodies, to be found, alas! "naked" before Him (2 Cor. 5: 3).

Man has a hereafter, either of bliss or woe. He does not and cannot perish like the beasts, though he may degrade himself morally to become like the beasts that perish (Ps. 49: 12, 20). Man has a life that is endless. He derived it by the direct inbreathing of God. The beasts have not this. They lived when made, but of the man two things are recorded. First, "The Lord God formed man of the dust of the ground" (Gen. 2: 7). This refers to the body, which became mortal through the entrance of sin. Mortality is never spoken of in Scripture in connection with the soul.

"Dust thou art, to dust returnest

Was not spoken of the soul."

Secondly, we read — "and breathed into his nostrils the breath of life; and man became a living soul." Such is the simple yet majestic language of Scripture. Having received such a life, man lives on, either in happiness or in woe. Many confound this with eternal life, which is very unintelligent. The latter is God's gift in Christ to believers only. It is life in association with the Son of God in His own sphere of blessedness above. Immortality is by no means synonymous with eternal life. The former, man had from the very beginning, before the fall; the latter is the gift of God, through grace. It cannot be earned by works of law or by fleshly effort of any kind; it is alone to be had through faith in the Son (l John 5: 11, 12).

Has my reader received the gift of eternal life? If so, very soon God will apply the power of it to your poor body, and "mortality shall be swallowed up of life" (2 Cor. 5: 4). Let the words of the Lord Jesus remain in the heart, "I am the Resurrection and the Life; he that believeth in Me, though he were dead, yet shall he live: and whosoever liveth and believeth in Me shall never die" (John 11: 25, 26). Thus He sets forth the power that resides in Himself. He will presently put it forth on behalf of all His own.

In view of our blessed portion and prospect, may all our steps be quickened; in view of the awful future awaiting the ungodly, may our zeal be deepened to win souls for Christ while we may.

The Coming Judgments.

It is a wonderful thing to be able to contemplate the judgments of God, and be altogether free from alarm; But such is the happy portion of the believer in Jesus. The accomplished work of Christ has turned judgment aside for all who believe- it will not, and cannot fall upon any of them. We have the sure word of the Lord Jesus for this — "Verily, verily, I say unto you, he that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life" (John 5: 24). Here faith rests, and takes up the triumphant challenge, "Who shall lay anything to the charge of God's elect? It is God that justifieth; who is he that condemneth?" (Rom. 8: 33, 31) Blessed certainty! Precious God-given assurance!

It is quite possible that some of our readers have been taught differently as to this. The confused idea has long prevailed in Christendom, that there is to be a great general judgment at the end of time, into which all, whether saved or lost, must come; and that there can be no real certainty as to one's eternal future until that day. This is a profound mistake, grievous in its results, and in plain defiance of the Lord's precious word in John 5: 24. If the believer walks thus uncertainly, what real affection can there be towards God? And how can there be the heavenly tone in the daily walk that God looks for in His own?

The truth is, that every believer is placed by God beyond judgment. We are no longer "in Adam" exposed to death and judgment, but "in Christ" where there is no condemnation (Rom. 8: 1). Not only so, but we are "clean every whit," "holy and without blame before Him in love," loved by the father with the same love wherewith He loves His Son (John 13: 10; Eph. 1: 4; John 17: 23, 26). As Christ is, so are we in this world. God can no more bring the believer into judgment for his sins, than Christ Himself. Perfect love casts out all fear (1 John 4: 17-19).

It is of the first importance that the Scriptures should be rightly divided as to this solemn theme. For clearness' sake, we will consider the matter in the following order:

1. The Judgment Seat of Christ for Believers.

2. The Judgment of the Quick.

3. The Judgment of the Dead.

1. The Judgment Seat of Christ.

In 2 Cor. 5:10 we read, "For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." Here the Apostle's language is very general. "We" includes every soul that has ever lived in this world. Believers are not to be exempt; all must be manifested before Christ. Not necessarily on the same day, as some affirm, nor with the same issues. Indeed there are two classes plainly shown in the Scripture: those who have done good, and those who have done evil. Our bad was dealt with at the cross of Christ, when the blessed One bowed His holy head beneath the righteous judgment of God, and nothing remains to be dealt with but the good which we have wrought by the power of the Holy Ghost. The ungodly, on the contrary, when they stand before Christ at a later day, will have no good to show ("there is none that doeth good, no, not one"), and will be dealt with in righteousness for all their bad. The thought of this filled the heart of the Apostle with holy concern. The terrors of the coming day for those who know not God and have not believed the Gospel, were before him, and made him earnestly labour that souls might be delivered from the wrath to come. "Knowing therefore the terror of the Lord, we persuade men" (2 Cor. 5: 11).

It is a solemn, yet blessed, thought for the believer that everything is to come out before Christ. We need have no fear or alarm. We shall then be in a glorified state, as the earlier verses of 2 Cor. 5 show. We shall stand at the judgment seat in bodies fashioned like unto the glorious body of the Lord Jesus; for, prior to this manifestation, He will come for us and gather us out of this scene, and place us in the Father's house. When I read there the whole story of my life, I shall see fully the wonders of His Divine grace. We shall then know the full truth about ourselves, and shall adore and magnify the precious grace that has made us what we are.

But how anxious this should make every saint to walk and serve day by day so as to please the Lord! Our service will all come out there. "After a long time the lord of those servants cometh, and reckoneth with them" (Matt. 25: 19). Those who have built on the foundation gold, silver, and precious stones will receive a reward. "Every man shall receive his own reward according to his own labour" (1 Cor. 3: 8). Every little bit of faithful and true service for Christ will be fully recognised then. A cup of cold water will not lose its reward. All is written in heaven by the loving, yet holy hand of Him who notes every bit of good in His own, while not ignoring their evil.

How gracious of Him to reward any! Whatever fruit we have borne, whatever good we have done, has been really the action of His own indwelling Spirit. It is, as Augustine has said, "God crowns not our merits, but His own gifts. Because He makes them ours, He rewards them, just as if they were our own virtues." He will take real pleasure in saying, "Well done, good and faithful servant,... enter thou into the joy of thy Lord" (Matt. 25: 21-23).

But what if the Christian's service is bad? Thank God, it will not endanger his salvation, which depends not on service, but on the accomplished work of Christ But he will be a loser, as we read, "If any man's work shall be burned, he shall suffer loss; but he himself shall be saved, yet so as by fire" (1 Cor. 3: 15). Solemn thought! The Lord may have to disown the toil of a lifetime because it has not been according to His revealed mind and will. It is not quantity the Lord looks at, but quality. That which flows from real love to His holy person, He values highly, as we may judge from His gracious words to her who lavished on Him her ointment of spikenard (Matt. 26: 6-13).

How true it is that "the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart" (1 Sam. 16: 7). Man would be disposed to bestow the greatest reward where the greatest display has been, and the largest results (outwardly) have been obtained; but it may be found in the coming day that the best prizes will be carried off by those who have made but little stir in Christendom, and whose names have been but little known, but who have nevertheless served Christ loyally and faithfully according to their measure and opportunities. Not that it must be inferred from these remarks that only service for Christ will be reviewed at the judgment seat. The whole life will come out either for praise or blame. The Apostle brings this forward when exhorting slaves, in Col. 3: 24: 25. He comforts them by saying, "Of the Lord ye shall receive the reward of the inheritance; for we serve the Lord Christ." They might have unreasonable and unjust masters, but the Lord took notice of all, and will reward duly by-and-by. Then the Apostle throws out the word of warning, "But he that doeth wrong shall receive for the wrong which he hath done, and there is no respect of persons."

Let every Christian therefore look well to his ways. In the light of all this, how are we living? How are we serving? Soon we shall stand before Him who loved us and gave Himself for us. Soon will His holy eye look over all our record, and His holy lips will pronounce His mind as to it. Will our lives in the home, in business, and everywhere else bear His close inspection? Will our service bear the all-searching test of His holy Word? Is it pursued because we love Him and owe all to Him, or is it carried forward for mere self-exaltation and for the strengthening of party? Let us be real. Better far to have the examination now, while there is time to correct, than to let all go on to the judgment seat, where we may find ourselves eternal losers.

Such is the judgment seat of Christ for those who believe in His Name. It is no question of visiting sins upon them, but of manifestation. Rewards will be dealt out, and places in the millennial kingdom allotted, according to faithful service here below. Not that reward is the motive for service or godliness. That would be legalism. Love to Christ is the spring, the rewards come in as encouragements for our souls by the way.

2. The Judgment of the Quick or Living.

Christ is ordained of God to be the Judge not only of the dead, but of the quick, as Peter declared to Cornelius and his company (Acts 10: 42). This is a large theme, and can only be dealt with briefly here. It is but little understood, though confessed as doctrine in all the Creeds of Christendom. It is quite the fashion to merge all into the judgment of the dead. The judgment of the living really covers a wide area. It commences with the judgments that will be poured out from heaven after the heavenly saints are removed, and which will go on until the public appearing of the Lord Jesus to put down all His foes. It will be continued more or less throughout the millennial reign, ending with the overthrow of the gathered hosts at the close (Rev. 20: 8, 9). Then will come "the time of the dead, that they should be judged" (Rev. 11: 18).

But we have space for a little detail. The Book of Revelation furnishes us with an outline. In Rev. 2 & Rev. 3, in the epistles to the seven Churches, we have a sketch of the history of the professing Church from beginning to end. It is Church history, viewed from the Divine standpoint. In Rev. 4 & Rev. 5, we see heaven preparing itself for judgment — God on His throne and the Lamb receiving the seven-sealed book. Grouped around the throne are the four-and-twenty crowned and enthroned elders representing symbolically the heavenly saints in their kingly and priestly character. These are all seen at home with the Lord before the judgments fall. Instead of being terrified by the judgments proceeding from the throne, they worship and adore. They know God, and they have been cleansed by the blood of the Lamb. In Rev. 6 the judgments begin to be poured out. All this is future. It is freely admitted that there may have been some sort of analogy in events that have already taken place; but strictly speaking, all this is to come. These are judgments on the living, not the dead. First we have the seven seals broken one by one by the Lamb, and judgments falling — mostly of a providential character. Then the trumpets are blown, and further strokes descend. The vials follow, and in them is filled up (or completed) the wrath of God. The manifestation of Christ and the heavenly armies takes place next, and the assembled hosts of His enemies are overthrown, the leaders — the beast and the false prophet — being consigned forthwith to the lake of fire (Rev. 19). All this is the judgment of the quick; it is Divine dealing with living men on the earth preparatory to Christ taking His throne in Zion.

There is one important incident in the judgment of the quick which must be looked at a little more fully, because it is so generally misunderstood and misapplied. I refer to the separation of the sheep from the goats, in Matt. 25: 31-46. This is often regarded as setting forth the final judgment of the dead. The page in the Bible now open before me is headed "Description of the last Judgment." This is a mistake, and by no means a small one. Look carefully at the whole prophecy of which these few verses form part. The Lord was with His disciples on the Mount of Olives, and in answer to their questions, opens out to them the things concerning His coming to establish His kingdom at the end of the age. The first few verses (Matt. 24: 1-14) are general, and describe the general circumstances of His servants until the end. In verse 15 He speaks of the idol (abomination) to be set up in the holy place by the Man of Sin, of the great tribulation to follow, and then of the sufferings of the elect in Judea in that day. This part is closed up (Matt. 24: 29-31) with His own appearing in the clouds of heaven with power and great glory. This is His manifestation to Israel, and subsequent to His removal of the heavenly saints. Then follows a long parenthesis in the prophecy, in which we observe six parables. Three are for the Jewish people, the fig tree (Matt. 24: 32-35), the days of Noah (Matt. 24: 36-41), and the thief in the night (Matt. 24: 42-44); the remaining three concern the professing Church, the faithful and evil servants (Matt. 24: 45-51), the ten virgins (Matt. 25: 1-13), and the talents (Matt. 24: 14-30). The thread of the prophecy is then resumed. "When the Son of Man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory; and before Him shall be gathered all nations; and He shall separate them one from another, as a shepherd divideth his sheep from the goats" (Matt. 24: 31, 32). The time and circumstances of this session are thus easily determined. It is immediately after the public appearing of the Lord Jesus and before the establishment of the kingdom. But is it the judgment of the dead, as so commonly supposed? By no means. It is at least a thousand years too early. The dead, i.e., the ungodly, will remain in their graves until the reign of Christ is over, and will then be called forth to stand before Him. How then can there be a general judgment before the millennium? But there is a more serious difficulty still in the passage — there is no mention of any dead at all. Nor is there one word about resurrection of either good or bad. Further, three classes are found — the sheep, the goats, and the brethren (the first two being dealt with according to their treatment of the third), which quite unfits the passage for the purpose for which so many seem to desire it.

It is the judgment of the quick. The throne is not "the Great White Throne," but "the throne of His glory." The Son of Man sits there in His character of King, and calls all the Gentiles before Him, and enters into, not the question of their sins in general, as later at the Great White Throne, but their treatment of those whom He graciously styles "My brethren." These are Jews, preachers of the gospel of the kingdom during the brief interval between the removal of the Church to glory and the revelation of Christ to judge and to reign. Some will treat them badly, thus showing out their deep hatred to God and His Christ. Those who lose their lives at that time are found under the altar, in Rev. 6: 9-11, crying for vengeance on their foes. Others will treat them kindly, bowing to their testimony, and receiving it as the Word of God, in blessed proof that the Spirit of God has been working in their hearts.

All this the King inquires into. The sheep He pronounces blessed of His Father, and invites them to inherit the kingdom prepared for them from the foundation of the world. They shall enjoy all the blessings of His millennial reign. They are not a heavenly company, but an earthly; and their portion is not said to have been ordered before the foundation of the world, as ours (Eph. 1:4), but from its foundation. This distinction is of great importance.

The sheep seem astonished when the Lord commends them for having fed, clothed, and entertained Himself. They inquire, "Lord, when saw we Thee an hungred, and fed Thee? or thirsty, and gave Thee drink? When saw we Thee a stranger, and took Thee in? or naked, and clothed Thee?" (Matt 25: 37-39.) They had shown such kindness to poor Jewish preachers of the gospel of the kingdom, but had not thought of their deeds at all as done to the Lord Himself. "And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me."

It is most evident that we are not on Christian ground here. Christians are members of the body of Christ, constituted such by the baptism of the Holy Ghost; consequently, all that is done to them, whether it be kindness or otherwise, is accepted by the Lord as done to Himself (Acts 9: 4, 5; 1 Cor. 8: 12; 1 Cor. 12: 12, 13). This may not be quite understood now by all who believe, for many have no due understanding of their proper relationship to Christ, but all such ignorance will be dissipated in the glory. Christians will not then be surprised to hear the Lord speak of gracious acts done to His saints as done to Himself. But the sheep are surprised! They know nothing of such a principle. They form no part of the Church of God, where there is neither Jew nor Gentile, but are saved as Gentiles by Jewish preaching at the end (Col. 3: 11). Then the King will reckon with those on His left hand. To them He will say, "Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels; for I was an hungred, and ye gave Me no meat; I was thirsty, and ye gave Me no drink; I was a stranger, and ye took Me not in; naked, and ye clothed Me not; sick and in prison, and ye visited Me not. Then shall they also answer Him, saying, Lord, when saw we Thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? Then shall He answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to Me" (Matt. 25: 41-45). Thus will He deal with those who have failed to show kindness to His poor Jewish brethren of the last days. It is a solemn thing to lift the hand against the Jew. "No weapon that is formed against thee shall prosper" (Isa. 54: 17).

But this does not complete the judgment of the quick. Many details are to be found in the Prophets, far too numerous to be reproduced here. Suffice it to say that when Israel reappears as a nation, her ancient enemies will reappear also, with hearts as bitter against them as ever in the past. The careful reader has only to examine the "burdens" of Isaiah and the other prophets to be convinced that none of them have been exhausted by the indications of long ago. Assyria will come up again, and be dealt with (Isa. 10: 12); the Philistines (Isa. 14: 29-32), Moab (Isa. 15: 16), Damascus (Isa. 17: 1, 2), and many others. Israel will be specially used for the punishment of Edom, Moab, and Ammon (Dan. 11: 41). These are all temporal judgments, for their implacable enmity to the chosen seed, and are all included in the judgment of the quick.

It may be urged against this, that most of the peoples named no longer exist. This presents no difficulty to faith. God has spoken in His word, and there faith rests. However apparently impossible to us, every sentence will be made good. Besides, who are we to say that Edom, Moab, etc., no longer exist? We no longer know these people by their old titles, but they are probably near our doors under other names. The same difficulty may be pressed with regard to the ten tribes of Israel. No one knows certainly where they are, nor by what name they are at present called (though many guesses have been made, especially of late years), but God has His eye upon them, and will bring them forward when the suited moment arrives. At the same epoch, their adversaries will show themselves, with the same sentiments as of old, to receive from Jehovah's righteous hand condign punishment for their hostility to the people of His choice. The judgment of the quick will go on more or less, throughout the millennial kingdom. "Behold, a king shall reign in righteousness, and princes shall rule in judgment (Isa. 32: 1). Long-suffering will not then be exercised with regard to sin, as now; every offence apparently being summarily dealt with (Isa. 45:20). We are apt to overlook this aspect of the Lord's glorious reign. We speak much of the blessedness of it, and of the peace and glory that will prevail, but are apt to forget the strict righteousness that will form the foundation of His rule. The true Melchizedec is first King of Righteousness, then King of Peace (Heb. 7: 1).

Another point to be remembered in considering the judgments of God soon to be poured out upon the world is that the heavenly saints are to be associated with the Lord Jesus in this solemn work. Daniel says, "Judgment was given to the saints of the Most High," or high places (Dan. 7: 22). This the Apostle Paul reminded the Corinthians of. They were so far forgetting their high calling and destiny as to carry their disputes into the courts of the world, before the unjust. Paul indignantly exclaims, "Do ye not know that the saints shall judge the world? and if the world be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life?" (1 Cor. 6: 2, 3).

This has been greatly overlooked in Christendom. Far from expecting to be the world's judges — yea, the judges of angels, too — not a few of those who really love the Lord Jesus quite expect to be brought into judgment themselves! This is serious — injurious to both peace and affection. As already shown, every believer is placed beyond judgment in the risen Christ, a standing in Divine righteousness being already his through His accomplished work. Nothing remains but eternal participation with Christ. Consequently in all He does we shall have a part; hence our future position as associated with Him in the judgment of the world and of the angels.

The final act in the judgment of the quick is the overthrow of the vast hosts which will be gathered together by Satan after his release from the bottomless pit. It seems inconceivable that after such a season of blessedness, man will be found ready to revolt against the Lord; but so it will be. The heart of man is so incurably bad that neither grace nor glory displayed before it, touch or alter it in the slightest degree. Nothing avails but a new creation, and this is the work of the Spirit of God.

Hence, when Satan goes out to deceive the nations which are in the four quarters of the earth, Gog and Magog, he succeeds in gathering them together to battle, in number as the sand of the sea. "And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city; and fire came down from God out of heaven, and devoured them" (Rev. 20: 7-9). Jerusalem is the object of their attack, for there the saints (i.e., the earthly saints) are congregated. Swift judgment falls upon them from heaven. Their deceiver and betrayer is then consigned to the lake of fire, his eternal place of suffering abode.

3: The Judgment of the Dead.

In pursuing our subject, we have now reached the end of time. Christ is the Judge of the dead, even as of the living. "The Father judgeth no man, but hath committed all judgment unto the Son; that all men should honour the Son, even as they honour the Father" (John 5: 22, 23). How solemn that men should have to stand before Him! The One who died for sinners, and rose again: the One who has waited throughout this period of Divine long-suffering and grace, able and willing to save all who believe, however lost or vile! Then for men to have to stand before Him at the end! What shame and confusion of face! What speechlessness! Will men in Christendom be able to say that they never heard His Name, nor the sound of saving grace? Will they be able to plead that the Word of God, containing the record of His grace and truth, was never placed within their reach? Neither will nor can be urged in extenuation of their position. The sentence of God will be justified by each and all.

"And I saw a great white throne, and Him that sat on it, from Whose face the earth and the heavens fled away; and there was found no place for them. And I saw the dead, small and great, stand before God [or 'the throne'], and the books were opened; and another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it, and death and hell [Hades] delivered up the dead which were in them: and they were judged every man according to their works. And death and hell [Hades] were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire" (Rev. 20: 11-15). It is a "great" throne, for the most momentous of all questions is to be settled there; "white" because of the holiness and righteousness of all that is there enacted. All who are not raised in the first resurrection must then rise, the mighty voice of the Son of God calling them from their tombs. The sea comes forward with its contingent, as Hades delivers up the spirits to be reunited with the bodies. The books tell their tale, all is faithfully recorded by! a holy God. The Word of God will be there, even as the Lord Jesus said, "The word that I have spoken, the same shall judge you in the last day" (John 12: 48). Every word heard, every chapter read, only increases responsibility, if not received by faith in the heart. How does the reader stand in view of all this? Has the reader been cleansed from his sins by the blood of Jesus? Is forgiveness yours, and justification and acceptance in the risen Christ?

If not, lose no time, we entreat you. The present period of grace and mercy is fast hastening to its close, and soon the Master of the house will rise up and shut to the door. Then all hope must flee, mercy will be no more. What a contrast! Eternal glory in the Father's house for all who believe in the Son; a long eternity of woe in the lake of fire for all who avail not themselves of His wondrous grace.

"Jesus, the Lord our righteousness!

Our beauty Thou, our glorious dress!

'Midst flaming worlds, in this arrayed,

With joy shall we lift up the head.

"Bold shall we stand in that great day,

For who aught to our charge shall lay,

While by Thy blood absolved we are

From Sin's tremendous curse and fear?"

The Apostasy of Christendom and the Antichrist.

We will now consider the march of events in Christendom after the removal of the saints to glory. The coming of the Lord will by no means, alas! clear the field of Christian profession. To many thousands, it is feared, He will have to say, "Verily I say unto you, I know you not" (Matt. 25: 12). True, they carry the lamps of profession, but they are oil-less; they fear His name, but they have never come into living contact with Him; they Sing His praises with their lips, but have never known His love and grace in their hearts. All such will be left behind at the rapture, however loud their plea. What will be their future? This we now propose to consider.

Many have thought the era of the Gospel to be the final one, and that the millennium will be an outcome of it, brought about by diffusion of truth, and the spiritual subjugation of the whole world to Christ. But Scripture speaks very differently. The millennium will be brought in by desolating judgments, not by Gospel labour; and as for the present period of favour and privilege, instead of ending in universal glory, it will terminate in darkness and apostasy.

There is a sad consistency in all the history of man. Every dispensation has ended in gloom. Man has failed in whatever circumstances God has placed him. The period of innocence ended in the fall and the expulsion from the garden; the age of conscience resulted in the flood; the dispensation of the law terminated in the rejection and murder of the Messiah; and more might be added. The Church period will have no different ending, all New Testament Scripture being witness. We will quote a few proofs. In 2 Tim. 3 we read, "This know also that in the last days perilous times shall come." Then follows a dark description, reminding us of heathen depravity as told out in Rom. 1. "Having a form of godliness, but denying the power thereof: from such turn away." This is very solemn. Clearly there was no thought in the Apostle's mind of the professing Church and the world becoming better and more suitable for Christ. Look also at verse 13 of the same chapter. "But evil men and seducers shall wax worse and worse, deceiving and being deceived." Consider, too, the short Epistle of Jude. There the course of evil in the professing Church is traced from its first introduction by the enemy by means of certain men who crept in unawares, until the Lord's appearing in judgment. The evil is not eradicated, but goes on intensifying until the Lord Himself arises to deal with it. Recall also the Lord's parable of the wheat and the tares in Matt. 13: 24-30. The enemy sowed the tares soon after the wheat was sown, and they grow on together until the harvest, when the great and final separation comes.

With all this may be connected the warning in Rom. 11. There the Apostle shows that Christendom has taken the place of Israel in the earth as regards the outward privileges and responsibility. The Jewish branches of the olive tree were cut off because of unfaithfulness, as every one knows. But what of the Gentiles, who have succeeded them as wild branches grafted in? "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 (Rom. 11: 20-22). This does not touch the question of individual salvation, which is eternally secured in Christ; it is dispensational responsibility. Who will pretend that Christendom has continued in the goodness of God? Judgment, therefore, must fall, though not until the cup of iniquity is filled up by the apostasy of the last days.

To this we will now turn. Observe the way in which the solemn subject is introduced in 2 Thess. 2. The Thessalonians at the time of the writing of the Epistle were in deep distress. They were passing through sore tribulation. Paul alludes to "all your persecutions and tribulations that ye endure" (2 Thess. 1: 4). The enemy had let loose his rage upon them, because of their faith in the Lord Jesus. He had wrought in another way also, which was much more serious. He had succeeded in instilling into their minds the idea that the day of the Lord had set in, and that the great tribulation connected with that solemn epoch was upon them. A letter even had been sent to them, pretending to be from the Apostle Paul, confirming them in the notion. All this wrought very sadly among them. The brightness of their hope, which the Spirit commends so warmly in the First Epistle, became clouded, and deep gloom settled down upon them.

Yet one simple consideration would have materially helped them. The Old Testament Scriptures, in speaking of the day of the Lord, speaks of it as judgment on the ungodly. In that day the tables will be turned. The Lord's friends will then be at rest in His blessed presence, while His foes will be in adversity. This thought would have assured the Thessalonians; but unfortunately our hearts are such, that often in a time of difficulty we forget what would prove real help and comfort to our souls.

Observe carefully the Apostle's words: "Now we beseech you, brethren, by the coming of the Lord Jesus Christ, and 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 the Lord is present." This is unquestionably the correct reading of this important verse. The Authorised Version is manifestly wrong here. How could the inspired Apostle write beseeching them not to believe that the day is at hand, when elsewhere he says, "The night is far spent, the day is at hand"! (Rom. 13: 12.) It would be flat contradiction, which can never be in the Scriptures, where all is of God.

On the contrary, he begs them not to be persuaded that the day of the Lord had come. But on what does he ground his exhortation? On the coming of the Lord Jesus to gather together His own. In no way could he have presented the distinctness of the two events more clearly. The coming of the Lord for His own is one thing; His day (introduced by His appearing in glory) quite another. The saints are to be removed to heaven before the last great crisis; but inasmuch as the whole Church of God was still on earth, how could the Thessalonians suppose that it had arrived? Such is the reasoning of the Apostle, at once simple and reassuring.

Another consideration is then presented. Before the day of the Lord sets in the apostasy must take place, and the man of sin run his course. "Let no one deceive you by any means; for that day shall not come, except there come a falling away" (more properly "the apostasy") "first, and that man of sin be revealed, the son of perdition" (v. 3). This must not be confounded with other predictions. It is important to rightly divide the word of truth. In 1 Tim. 4: 1 the same Apostle writes, "Now the Spirit speaketh expressly that in latter times some shall depart from the faith." If the verses which follow be examined carefully, it will be seen that Popery is in view, with its Satanic hypocrisy and restrictions. The expression "latter times" therefore simply means times subsequent to the writing of the Epistle. 2 Tim. 3: 1 presents a further stage in the development of evil: "in the last days perilous times shall come." We do not here read of some departing from the faith; the evil is much more general. Who can read the Holy Spirit's language in 2 Tim. 3: 1-5, and fail to see that it is our own day that is so vividly described? "The last days" are running their course now.

But 2 Thess. 2 speaks of a later and more solemn period still. Grave as are the features of the "latter times" and the "last days," the Apostasy is immeasurably more serious. It means nothing less than a universal renunciation of all profession of Christianity. The Lord's true ones — the salt — having been removed, and the Holy Spirit having left the scene, what is to preserve the mass from headlong ruin? Not that the nominal profession of Christianity will necessarily be abandoned immediately the saints are taken away. It will doubtless be maintained for a time. Many a religious building will be opened as usual, many a Christless sermon will be delivered then, as, alas! too often at the present time. But it will not continue very long. Liberal-mindedness (so-called) will prevail. It will no longer be deemed necessary to contend for this truth or that; the union of Christendom (of which one hears so much even now) will then be more than possible, only to be followed, under Satanic leadership, by the throwing up of the very name and form of Christianity.

Many really sincere souls find this hard to believe. They have so long cherished the thought that the Gospel is destined to convert the whole world to God, that it seems inconceivable that Christendom itself will become more corrupt and evil than even the heathen world beyond. But the testimony of Scripture must be honestly faced. Nothing is to be gained, but the contrary, by buoying ourselves up with false hopes and expectations. We really thus give the enemy an advantage, because a measure of blindness must inevitably result as to our present pathway in the midst of growing darkness and evil.

It cannot be denied that things are rapidly moving onward to the apostasy. God forbid that one should present a gloomier picture than is just, but the facts are patent to all. On every hand the inspiration of the Scriptures is called in question or denied; many indulge in the loosest and gravest speculations concerning the person of Christ; the fundamental doctrine of the atonement is set aside by multitudes; the eternal punishment of the ungodly is widely repudiated; and many more sorrowful details might be added. This is a day of compromise and surrender. Truths that our fathers suffered for gladly are lightly yielded now, as if they were the merest trifles; and those who suffered for them in the past are regarded by not a few with a kind of compassion, as over scrupulous and narrow, which a little nineteenth century enlightenment would have helped!

If such is the condition of things while the saints of God are here, what will it be when we are all gone? Scripture answers, Apostasy. Arising out of this is the revelation of the Antichrist, the man of sin. Man is a religious being naturally, and must have an object of worship. If God is thrown off, a Satanic substitute is accepted. This we have long seen in heathendom; presently it will be witnessed in Christendom. Satan will bring forward his man when the suited moment arrives, and present him to his dupes. Let it be distinctly understood that the Antichrist is a person. Some have thought the Apostle's remarks in 2 Thess. 2 to refer to the Papacy, but this is a great mistake. It is not a system, nor a succession of men, but an individual. The Popes, however arrogant and evil, have never gone to the lengths described here. The man of sin sets himself up above all that is called God or that is worshipped. He sets aside all objects of worship, true and false, and claims sole Divine honour. His seat will be in Jerusalem. "He sitteth in the temple of God showing himself that he is God." Only on Mount Moriah has God ever owned a temple of a material character. During the Church period the temple of God is a spiritual thing. The saints themselves form His temple and the Spirit of God inhabits it (1 Cor. 3: 16, 17, 1 Peter 2: 5). But when the saints are removed to heaven, this is necessarily at an end. Then the material temple will come into view again. It will happen thus. A goodly number of the Jews will be found in their own land at the end of the age (indeed, many are returning at the present time). They will set about to re-establish their old system of worship, with its sanctuary, priesthood, and sacrifices. At the appointed moment the man of sin will introduce himself to them, claiming to be the long-expected Messiah. It will happen then as the Lord foretold, "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" (John 5:43). His pretensions will be admitted by the blinded mass, the godly remnant, on the contrary, saying within themselves, "The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords" (Ps. 55: 21). The elect are not deceived; a stranger will they not follow, for they know not his voice.

Antichrist will soon display himself in his true colours. At the first, he will form a covenant as the leader of the Jews, with the great power of the West for protection (Dan. 9: 27). The godless mass will glory in this, saying, "We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through" (referring to their powerful Northern foe), "it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves" (Isa. 28: 15). But this will not hold good long. In the midst of the week, i.e., the seven years of the covenant, the Antichrist, backed up by the Beast (the Roman head), will turn upon them, suppressing their worship, and will seek to force idolatry upon them. If it be asked, "How can this affect all Christendom?" the answer is, that Christendom's political chief and the evil one in Jerusalem are in league, consequently where the one has influence, the other has also. Christendom and the Jews will be together in apostasy, in the last days, strange as it may sound in some ears now. Has the reader ever weighed up 1 John 2: 22? "Who is the liar but he that denieth that Jesus is the Christ? He is Antichrist that denieth the Father and the Son." Here we get the two forms of evil distinctly connected; the first part of the verse being Jewish unbelief, the second part Christian, or, more properly, Antichristian apostasy. Solemn thought! Where the light has shone the brightest the darkness will be the most dense very shortly.

There is restraint at the present time, as the Apostle shows: "And now ye know what withholdeth, that he might be revealed in his time. For the mystery of iniquity doth already work: only He Who now letteth will let, until He be taken out of the way" (2 Thess. 2: 6, 7). Evil intruded itself into the sphere of Christian profession very early, but though it is steadily but surely working, there is restraint, that it come not yet to a head. The "what" in verse 6, unnamed by the Apostle, is probably government. It is still true that "the powers that be are ordained of God" (Rom. 13: 1); and while this is so there is at least a measure of check on human will. But presently Rom. 13: 1 will cease to be true, for the supreme power in Christendom will receive his throne and authority direct from the Dragon (Rev. 13: 1-4); then the way will be open for evil to show itself in its most extreme form.

"He" in verse 7 is the Holy Spirit. He dwells in the Church of God and in the individual Christian, and is here to guard the interests of Christ. He will not suffer the fearful impiety of which we are speaking to take place while He is present. But when the Church is removed He will quit the scene, and man will be left to the evil of his own heart, and to the devil.

Those will be days of fearful delusion. To help it on miracles will be performed, and these in great variety. Miracles are not necessarily proofs of Divine authority, whatever Papists may say; the devil can perform them, when God thinks proper to allow it. The coming of the man of sin is "according to the working of Satan with all power and signs and lying wonders" (2 Thess. 2: 9). Perhaps the most serious is the appearance of fire called down from heaven. This we find in Rev. 13: 13. This was Elijah's great sign that Jehovah was the true God, which caused the people to fall on their faces and own "Jehovah, He is the God; Jehovah, He is the God" (1 Kings 18: 38, 39).

The judicial hand of God will be put forth in that day, as well as the power of Satan. It is righteous retribution from Himself. Men in Christendom have had the truth, but have not loved it; instead of believing it they have had pleasure in unrighteousness. God will remember all this in the day to come. His hand will be upon them. He will send them a strong delusion, that they shall believe the lie of the enemy. The truth not having been received (though known), the lie shall be to their eternal ruin. Some find it hard to believe that the (so-called) enlightened men of this day will soon bow at the feet of the man of sin; but it is solemnly true. Men who affect to despise their ignorant ancestors for bowing down to stocks and stones will presently be found doing what is immeasurably worse. Probably the strictly religious Jews of the Lord's day did not care to be told that the unclean spirit of idolatry will return into their midst with sevenfold virulence (Matt. 12: 43-45). The last state of Judaism will be worse than the first, and Christendom will be in the same condition. The two systems, so opposed in principle, will be together in evil in the dark day that is at hand.

We will now turn from 2 Thess. 2 to some other portions of Scripture. Refer to Dan. 11: 36-45. A person is here very abruptly introduced as "the king." Who is he? If the whole chapter be examined carefully it will be found to be occupied with the contentions of the kings of the North and South (Syria and Egypt) about the glorious land. Down to verse 35 the chapter has been fulfilled. The exploits of the Maccabean times are spoken of, also the intervention of the Romans, under the title of the ships of Chittim, before the first coming into the world of our Lord Jesus. Then we observe a great chasm in the prophecy, so common in the prophetic word. This whole period is passed over in silence, and we are carried forward to the last days. "The king" of verse 36 is clearly a person reigning in the land, and quite distinct from the kings of the North and South, who both make war upon him (see verse 40). It is Antichrist, but viewed, not as the leader of Christendom's apostasy, as in 2 Thess. 2, but as the profane leader of the Jewish people. The language is too similar to that of 2 Thess. 2 to be misunderstood. "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. 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" (Dan 11: 36, 37). Here we have the sadly familiar features, pride, willfulness, blasphemy, and usurpation of God's place and title. Verse 37 is plain that he will be a Jew. No Gentile could hope to be received by the Jewish people as Messiah, heir to the throne of David. It is strange that all interpreters of prophecy do not see this really simple point.

The man of sin is introduced as "the king" with equal abruptness in Isaiah's prophecy. "For Tophet is ordained of old; yea, for the king also 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" (Isa. 30: 33). See also Isa. 57: 9; Thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself even unto hell." Both passages refer to the same solemn person, the one setting forth his doom, the other the extreme wickedness of the people of Israel in having to do with him.

Now a word or two as to Rev. 13. In the first half of the chapter we have the Satanic revival of the Roman empire, with the blasphemy of its head and his persecution of the saints of God. In verse 11 we read, "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." This is very plain. The language of this and the following verses clearly identify him with the evil agent we have been considering. He is called here a beast because of his connection with the political power. The first arises "out of the sea," i.e., out of the anarchy of the nations; the second comes up "out of the earth," the condition of things being more settled at the moment of his appearance. The second beast is the deceiver and miracle worker rather than the first. The one is characterised by great political power, the other by Satanic seduction.

How awful the end of both! They have lifted up their hands against the living God, and against His Christ, and they will feel the weight of Divine wrath in a peculiarly awful manner at the Lord's appearing. 2 Thess. 2: 8 speaks very solemnly of the Antichrist, "Whom the Lord shall consume with the Spirit of His mouth, and shall destroy with the brightness of His coming." How full of meaning is his title, "Son of Perdition," as we read these words! "The breath of his mouth" is His word (see Isa. 11: 4; Isa. 30: 33). One word from the Lord, and the career of these messengers of Satan is over for ever. Their power is paralysed by His appearing in glory, however great their stoutness of heart in His absence. Rev. 19: 20 completes the solemn account: "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 were both cast alive into a lake of fire burning with brimstone." Pre-eminent in wickedness, they shall be pre-eminent in punishment. All other transgressors will pass through death, and be raised to stand before the Great White Throne, thence to be consigned to the lake of fire; these men are solemn exceptions. Without passing through death at all, they are cast in at least a thousand years before the mass of the ungodly.

In conclusion, a few words to the conscience of the reader. We have been considering an inexpressibly solemn theme. We have seen what will be the end of merely nominal profession of Christianity — apostasy, and the worship of the man of sin. How is it with the reader? Is Christianity with you a real thing, or a name only? If the latter, be warned in time! Do not rest satisfied with an oil-less lamp, which will avail you nothing in the great day, but acquaint yourself with the Christ of God while you may. The greatest sinner He will not refuse, nor the greatest professor, if the true state is owned before Him. "He that hath the Son hath life, and he that hath not the Son of God hath not life" (1 John 5: 12).

"See the Saviour, long expected,

Now in solemn pomp appear!

And His saints, by man rejected,

All His heavenly glory share:

Hallelujah!

See the Son of God appear!

The Coming Great Tribulation.

It is commonly understood by those who bear the Name of the Lord Jesus that the Scriptures speak of a period of unparalleled trial for the saints of God before the termination of the present age. Many are not a little exercised as to the matter, not being at all clear in their minds as to who the persons are who will suffer at that time. Some assert that the Church of God will be in the scene of conflict then, and that therefore the heavenly saints will be the sufferers during that terrible period; others affirm that the Church of God will be removed to glory ere that day begins, and that its trials will fall upon a different order of witnesses altogether. The question is manifestly far too grave and fraught with results much too serious, to be allowed to remain a mere matter of speculation or opinion. It cannot be treated as a point of indifference. Time hastens, and the darkness deepens around us; every thoughtful Christian believes that we are drawing near to the fulfilment of all that the prophets have spoken. Hence the importance of knowing certainly the mind of the Lord. If the Church of God is indeed to pass through the terrible ordeal, it is of moment to know it, that we may prepare ourselves for it and not be taken unawares; while, on the other hand, if the Scriptures which speak of the great tribulation really contemplate an entirely different company of saints, it is well to be assured of it, that our hearts may be at rest about the matter.

All this we now propose to inquire into. The only standard of authority is the Word of God. What a mighty contrast there is between the ever-varying opinions of men and the inspired Word of our God! On the one hand there is no certainty, but frequently distress and doubt; on the other hand, there is solid ground for the feet to stand upon, and faith finds perfect rest. All doubts are there removed, all mists are dispelled; divine certainty is known and enjoyed in the soul.

We will first examine Matt. 24. This is admitted to be the most important passage dealing with the coming great tribulation. To have right thoughts as to this chapter is to get real help as to many other portions of Scripture. The general character of the Gospel of Matthew must be borne in mind. It is not in vain that the Spirit of God has given us four different accounts of the Lord Jesus in His walk and ways below. Each evangelist presents the Lord in a different aspect, as must be evident to every reader. In what character does Matthew present Him to our hearts? Unquestionably as the Messiah of Israel. Matt. 1 shows Him to be Abraham's true Seed, and David's Heir. The Gospel as a whole is the trial of the question whether or not Israel was prepared to receive Him. The result of the test we know. He was despised and rejected by men, and abhorred of His own nation. Consequently, in Matt. 16: 18, the Lord speaks of the Church — "Upon this rock I will build My Church" — a new work of grace to be performed consequent upon the final rejection of Himself by Israel. Warnings abound in Matthew's Gospel. Israel was not left in ignorance as to what would happen if the Messiah was not received. One of the Lord's most solemn statements concerning them is to be found in Matt. 23: 37-39, which immediately precedes the chapter now under consideration. Mark the sorrow of His blessed heart expressing itself: "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 gathereth 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." All this the disciples heard and pondered. Their minds were filled with the promised kingdom; they firmly believed that their Master was the long expected Deliverer, and they looked that He would soon set up the kingdom in power and glory. The following, among other passages, show what was in their thoughts: Matt. 20: 20-23; Luke 19: 11; Luke 24: 21; Acts 1: 6.

They did not as yet understand the cross, though the Lord frequently spoke to them of it. Deliverance from the Romans and all other oppressors, followed by glory in the land, was alone before their minds. But they might have gathered at least two things from the Lord's lamentation over Jerusalem: first, that there must be a period of desolation for Israel and the temple, because of their unbelief; and secondly, that there will be a future coming of the Blessed One, when He will be gladly welcomed by the very nation that once disowned and rejected Him.

However, in passing hence, they drew the Lord's attention to the beautiful buildings of the temple, and got in reply: "See ye not all these things? Verily I say unto you, There shall not be left here one stone upon another that shall not be thrown down" (Matt. 24: 2). This was too plain to be misinterpreted. Accordingly they asked the Lord the three questions found in verse 3. "Tell us, when shall these things be? And what shall be the sign of Thy coming, and of the end of the age? "Just a few words on the expression "Thy coming." Let it be distinctly understood that they in no way referred to the heavenly hope of the Church of God, the coming of the Lord Jesus into the air to gather together His own. Of this they had absolutely no knowledge whatever. It was not yet revealed; indeed, they knew nothing at all about the Church itself beyond the brief word already referred to in Matt. 16. Could we have spoken to them on that day of accomplished redemption, and a rent veil, of Sonship to the Father, of the Holy Ghost's indwelling, of union with a glorified Man in heaven, or of translation to heaven to spend eternity with the First-begotten in the Father's house, they would not have understood a word. All these are privileges now known and enjoyed, being the inalienable portion of all who in this period believe in the Lord Jesus. But these things were not known by the disciples when with the Lord on the Mount of Olives. It will greatly help to the elucidation of Matt. 24 if all thoughts of the Church of God are promptly dismissed from the mind.

The questions raised by the disciples were not asked from the standpoint of the Church at all. They were merely Jewish believers who believed in Jesus as the Messiah, and who were desirous of information concerning His earthly kingdom.* They are thus representatives of a similar company of saints who will be found in the land at a later day.

{*I am anxious that the above remarks should not be misunderstood. Though the eleven formed no part of the Church of God at the time of which we speak, they most assuredly did afterwards; indeed, they were its first members. But this was not true until the Day of Pentecost, when the Holy Ghost descended from heaven to form the body.}

At this juncture it may be well to compare Luke's account of the Lord's remarkable prophecy. He was led of the Spirit of God to dwell on the first of the three questions, with the Lord's answer. Hence we get there full information concerning the overthrow of Jerusalem by the Romans, with but few remarks concerning the crisis at the end of the age. Matthew, on the other hand, while naming all the questions, was guided to dwell on the answers to the second and third only. Through not noticing this, many interpreters have imagined that Matt. 24 refers to the destruction of Jerusalem, because the parallel passage in Luke does! But this is a great mistake, and due to want of attention to the Spirit's use of the two writers. We may here observe the importance of inspiration. Merely human arrangements cannot account for such differences; but when we bear in mind that the Holy Ghost had different objects before His mind in taking up his chosen vessels, all is simple and plain.

Now let us glance down the Lord's words in Matt. 24. In verses 4-14 the general position during the Lord's absence is briefly described. His servants must expect to meet trial and suffering in their service, but must persevere to the end. These exhortations are of value to those who serve the Lord Jesus now; but will have their full application in the circumstances of the Jewish witnesses at the time of the end.

Then we get something more definite. "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): then let them which be in Judea flee into the mountains" (verses 15, 16). Here we have a very important sign. What is meant by "the abomination of desolation"? "Abomination" is the Scripture title for an idol. Thus we read of "Milcom the abomination of the Ammonites," and "Chemosh the abomination of Moab" (1 Kings 11: 5-7). It is, therefore, an idol set up in the holy place at Jerusalem. This has never happened in the past. True, the temple was defiled by Antiochus Epiphanes (Dan. 11: 31), but this was long before the Lord's prophecy. The only event of note in connection with the temple since the Lord Jesus spoke was its destruction by the Roman armies under Titus in A.D. 70; consequently the Lord's prediction has yet to be fulfilled.

The explanation is as follows. In the closing crisis the Jews will receive the false Christ, as has been shown in a preceding paper. He will keep his word with them for a time, and will appear to be their guardian and friend. But he will change his tactics after a while, and in league with the power of the West will seek to force idolatry upon them. Not only will he himself sit in the temple of God, claiming to be divine, but he will place there the image of the Roman beast. This I believe to be the "abomination of desolation" to which our Lord Jesus here refers. There will be really three false objects of worship in that day — the dragon, the image of the beast, and the Antichrist (Rev. 12: 4-15; 2 Thess. 2: 4). The mass of the Jewish people will blindly accept all this. The Lord warned that wicked generation that the unclean spirit would return with sevenfold malignity at the end (Matt. 12: 43-45). The devil-possessed herd of swine furnish us with a solemn picture of them, rushing headlong to destruction (Matt. 8: 28-34).

They have kindled their own fire in accepting the false Messiah, and shall lie down in sorrow; this they shall have at Jehovah's righteous hand, as the prophet declares (Isa. 1: 11).

Those will be terrible times for such as fear God; fearful persecutions will break out more severe in character than anything yet known. The Lord bids them note the signs and take warning. When they behold this daring iniquity in the sanctuary in Jerusalem they are to flee. So urgent is the matter that "Let him which is on the housetop not come down to take anything out of his house: neither let him which is in the field return back to take his clothes" (Matt. 24: 17, 18). They are to make for the mountains with all possible haste. All this instruction is plainly for persons living in Judea. Readers of Scripture who persist in seeing the Church of God in this chapter must find themselves beset with difficulties in every detail of the prophecy. Is the Church of God confined to one land that such signs should be of service? Is not the Church rather to be found in every quarter of the earth? When once it is perceived that the godly in Judea are in view, all is simple and clear.

The Lord bids them pray that they may not have to flee in the winter, or on the Sabbath day. How exceedingly gracious! He is ever-mindful of the circumstances of His beloved saints, however apparently trivial or small. He thought of the suffering involved in a winter flight without time to go into the house for an overcoat! And what a dilemma they would find themselves in if the image happened to be set up on the Sabbath day! Therefore He bids them cry to God that it may not so occur. In such a case they would not know what to do. If a journey of any length were undertaken on the Sabbath day (Acts 1: 12) it would involve a breach of the law; yet, if they stayed awhile, for conscience sake, they might lose their lives.

The introduction of the Sabbath day is an additional proof that we are on Jewish, rather than Church, ground in this chapter. Nowhere in the epistles of the New Testament is the Sabbath spoken of in connection with the Church of God save in Col. 2: 16, 17, where the apostle contends for liberty as to it. The Christian's day is not the seventh day, but the first of the week; which speaks to us of redemption accomplished, of victory won, and of a new creation where all things are of God. It is serious to confound the two days, though commonly done. The principles connected with them are entirely different, and even opposite. The Sabbath day is in abeyance during the present period of grace, but will come into view again then God resumes relations with the people of Israel.

To return. The tribulation will be an unparalleled one. Satan will just then have been cast out of heaven (never more to return), and will be full of fury, knowing that he has but a short time (Rev. 12: 7-13). All opposition to his schemes he will endeavour to stamp out by means of his principal tools, the Roman Beast and the man of sin. Still, God holds the reins. The enemy cannot exceed His limits. He has fixed the moment when the sorrow shall cease, and all the rage of Satan cannot prolong it one hour. What comfort this is for the saints of God! "Except those days should be shortened, there should no flesh be saved; but for the elect's sake those days shall be shortened" (verse 22). For three years and a half the tribulation will rage. The period is variously described in Scripture, leaving no real doubt in the mind. In Rev. 11: 3, Rev. 12: 6, we read of "one thousand, two hundred and threescore days;" in Rev. 11: 2, of "forty-two months;" and in Dan. 7: 25, of "a time, and times and the dividing of time." Dan. 9:27 also confirms this.

Before speaking of the deliverance, the Lord gives another warning of a highly important character. "Then if any man shall say unto you, Lo! here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they would deceive the very elect. Behold, I have told you before. Wherefore, if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not" (verses 23-26). This word of counsel will doubtless prove to be of great value at that time. The fugitives might easily be duped. When fleeing for their lives, crying out of their agonised hearts, "Oh Lord, how long;" "Oh that thou wouldest rend the heavens, that thou wouldest come down" (Ps. 79: 5; Isa. 64: 1) , how easily might they be deceived by false reports. Suppose someone told them that Christ had come, and had arrived at Bethlehem or elsewhere, it might be believed. There is a vast difference in the hope of the Christian and the hope of the Jew in this respect. Our hope is not the coming of the Lord Jesus to the earth, but into the air. We shall meet Him there, and go with Him into the Father's house. This is our proper expectation; but it will be otherwise with the waiting Jews. He will come to them where they are, His feet first touching the Mount of Olives, the spot from which He went up (Zech. 14: 4; Acts 1: 9-12). But the point of the Lord's warning is that they will not need to be informed when He appears, for His manifestation will be a public display of glory, comparable to the lightning coming out of the east, and shining unto the west: "Every eye shall see Him" (Rev. 1: 7).

His advent will bring the Great Tribulation to a close. The righteous Lord will deal with His adversaries, especially the Beast, and the Man of Sin (as we have already shown), and deliver and comfort His oppressed and suffering saints. Such is the testimony of Matt. 24.

We will now consider the testimony of the Old Testament prophets. Read Jer. 30: 4-9. The Prophet evidently speaks of the same time as the Lord Jesus in the chapter we have been examining. "Alas! for that day is great, so that none is like it." This is plainly the well-known time of unparalleled trouble. But who are the sufferers contemplated? Not the Church, of which Jeremiah knew even less than the disciples who sat with the Lord on the Mount of Olives. "It is even the time of 'Jacob's trouble.'" "These are the words which Jehovah spake concerning Israel and concerning Judah." All this is very simple and intelligible, save to those who are addicted to the habit of "spiritualizing" the prophecies of the Old Testament. Such a mode of interpretation is a grievous mistake, highly injurious in many cases to the soul, which finds itself appropriating as its own merely earthly blessings, when God would have the heart in the enjoyment of the heavenly portion, which He has made ours in the risen Christ. When God says "Israel" and "Judah," we may be assured that He means what He says. Hence, Jeremiah's prediction speaks of trouble for the earthly people, no others being before his mind. But deliverance shall follow, as Matt. 24 has shown us. Jacob shall be saved out of his tribulation, the yoke of the oppressors shall be broken for ever, and Israel shall serve Jehovah their God and the true David their king.

Turn now to Dan. 12: 1: "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." This exactly corresponds with what has already passed before us. It is the same epoch, for if the preceding verses be examined (Dan. 11: 36-45) it will be seen that the Angel is speaking to the Prophet of the day of Antichrist's supremacy in the glorious land (Israel). With this is connected "a time of trouble, such as never was since there was a nation, even to that same time." This is the familiar period of unparalleled tribulation. But who are the sufferers? "Thy people." Daniel's people are the Jews, as I need not stay to prove. Deliverance follows the trouble, at least for the elect — those written in God's book.

How harmonious is Scripture in all its parts! Though Jeremiah, Daniel, and the Lord Jesus wrote and spoke at different times, and under widely different circumstances, they exactly correspond in every little detail. The reverent mind cannot fail to see in this the guiding hand of the One Spirit. He it was Who inspired all the writers in the book of God, giving unity and harmony to the whole. May our confidence in the Spirit of God be deepened in this evil day, when so much unbelief and doubt is around us on every hand.

The next passage for consideration may present greater difficulties to some readers of Holy Scripture; I refer to Rev. 7: 9-17. There we read unquestionably of Gentiles, which has led many to suppose that the Church of God is intended. But attention to the place accorded to chapter 7. in the Book of Revelation will greatly help to solve the difficulty. Look back at the preceding chapters. In Rev. 1 we see the seven candlesticks, and the Son of Man walking in their midst; this is introductory. In Rev. 2 and Rev. 3, in the epistles to the seven Churches in Asia, we have a sketch of the outward history of the Church on earth from the days of the Apostles until the end. After this we hear nothing, more of Churches except in the postscript (Rev. 22: 16). Revelation 4, 5, show heaven preparing itself for the work of judgment, and the heavenly saints, under the figure of twenty-four crowned and enthroned elders, are seen at home with the Lord before the judgments commence. This is followed by the breaking of the seals (Rev. 6) and the outpouring of divine wrath. Then Revelation 7 comes in. It is a parenthesis really, coming between the sixth and seventh seals. It speaks of mercy in the midst of judgment. The heart of God loves mercy. Judgment is His strange work. He must execute it, in consistency with the holiness of His nature, and in order to maintain the majesty of His throne, but He does not delight in judgment. It gives Him real delight to bless and save men, as Luke 15 shows; He never takes delight in judging them.

Rev. 7, then, is a parenthesis of mercy. The judgments are restrained, while God draws aside the veil, as it were, to mark of His own. First we get 144,000 sealed Israelites. A defined number of all the tribes of Israel are sealed in order to be preserved during the terrors of the times. But is this all? No; there are saved Gentiles also. "After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God, which sitteth upon the throne, and unto the Lamb. And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power and might, be unto our God for ever and ever. Amen. And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb" (verses 9-14).

Some will say, "Surely these are the Church of God!" All such will do well to examine the verses very closely. Observe, this white-robed palm bearing throng are quite distinct from the elders, who, we have already remarked, represent the Church, though not the Church only. One of the elders raised the question with the Apostle as to this countless throng, and then explained that they had come out of the great tribulation. The definite article should be inserted in verse 14. It helps to a better understanding of the elder's words. They are evidently persons who have heard the gospel of the kingdom from Jewish messengers and believed it. Suffering follows for them, though not necessarily loss of life. It must be remembered that the seductions and troubles of the last days will be very widespread. Though most severe in Judea, as is just, they will extend thence more or less over the whole civilised earth. The Man of Sin in the land, being in league with the Chief of the revived Roman Empire, will spread his poison, with its consequent suffering and sorrow, on every hand.

But these white-robed ones have by grace stood firm. Like Shadrach, Meshach, and Abednego of old, they have refused to join in the universal idolatry. "They have washed their robes, and made them white in the blood of the Lamb." They are now seen victorious, about to enter into blessing. The terms of their blessing speak of earth, rather than heaven, the figures being borrowed principally from Isa. 49. "Before the throne" is probably a moral, rather than local, expression, as in Rev. 14: 3 (compare also Rev. 12:1). Their place and portion, I have no doubt, will be in the millennial earth under the peaceful reign of the Lord Jesus.

A few words as to Rev. 12 may be helpful to some of our readers. The great tribulation is not there referred to by name, but the allusion throughout is evidently to that period. The sun-clothed woman is seen persecuted by the Dragon, but preserved by God, and nourished in the wilderness during twelve hundred and sixty days (Rev. 12: 6-14). Who is this woman? Verse 5 is sufficient to answer the question. The man child is Christ beyond all just controversy, and Christ came of Israel, as the Apostle reminds us in Rom. 9: 5. The first verse of our chapter shows us Israel as viewed from God's standpoint, invested with all the symbols of authority over the earth. In the closing days, she is the object of Satan's enmity. He will stir up the powers against her, and do all that is in his power to destroy her. But he will not succeed. Israel is intended by God to have the supreme place in the earth; a remnant will therefore be preserved in mercy through all the horrors of the last scenes for this end. His word to His tried ones will be, "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" (Isa. 26: 20). He will provide for them a Zoar, even as for Lot in a former day (Gen. 19).

One more Scripture remains to be noticed — Rev. 3: 10: "Because thou hast kept the word of My patience, I also will keep thee from the hour of temptation which shall come upon all the world, to try them that dwell upon the earth."

This word is undoubtedly for the Church of God. It is part of the Lord's address to the Church in Philadelphia. But how different the language of this passage to those we have been considering! We do not find here counsel as to what to do in the time of trial, nor any promise of preserving grace, but simply, "I will keep thee from the hour." There is surely a vast difference between being preserved through the trouble, and being kept from it altogether. Enoch and Noah naturally come to mind here. The one told of judgment to come, but was translated to heaven before it fell; the other likewise warned of coming wrath, but, instead of being removed from the scene of judgment, was preserved through it in a shelter provided for him and his house by God. Enoch is a type of the Church of God, Noah is rather a figure of the godly remnant of Israel.

"The hour of temptation" is a wider term than the "great tribulation." The latter, as we have seen, is of but three and a half years' duration, beginning only in the midst of Daniel's seventieth week, when the false Christ changes his front and demands worship; the "hour of temptation" commences when he first appears, and covers, therefore, the whole of the last prophetic week, and possibly more besides. From it all the Church of God is to be preserved. We look for the Bright and Morning Star. Ere the judgments of God descend, we shall be taken out of this evil scene, and safely housed with Christ Himself in the Father's house on high.

Meanwhile His word is to us the word of His patience. He waits at the Father's right hand above, and we wait in the place of conflict below, for the same wondrous event, for the same blessed moment of joy. May it be increasingly a reality with every one of us, for His Name's sake!

Lamb of God! Thou soon in glory

Wilt to this sad earth return;

All Thy foes shall quake before Thee,

All that now despise Thee mourn.

All Thy saints shall then be with Thee,

With Thee in Thy kingdom reign;

Thine the praise, and Thine the glory,

Lamb of God, for sinners slain!

The Restoration of Israel.

The ultimate future of Israel is very different from that of Christendom. The latter will plunge into the darkest kind of apostasy, as has been already shown, with no restoration after wards; whereas Israel, after the severe purging of the latter-day crisis, will be brought into blessing and earthly glory. Scripture is blessedly full and plain as to this. Any who have difficulties as to the Jewish question will do well to ponder prayerfully, in the first instance, Rom. 9-11. After having unfolded in the previous chapters the indiscriminate grace of God proclaimed in the Gospel, the Apostle takes up the special promises made by God to Israel, and explains His dealings with regard to them. First, he shows that God is sovereign, and acts as He pleases. This really explains Israel's history in the past. God chose Isaac not Ishmael, though both were the sons of Abraham. Later He chose Jacob in preference to Esau. In this case both were children of one mother (which Isaac and Ishmael were not), and born at the same time. Again, He spared Israel in His sovereignty when they had forfeited everything by their worship of the golden calf, saying, "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion" (Rom. 9: 15). Thus Israel's place in the past was due to the sovereignty of God. There was no question of special merit or desert: He willed it, and that is all. On the same principle He has set them aside during the present period because of their sins and rejection of Messiah, and is dealing in sovereign grace with the Gentiles.

But has He done with the seed of Abraham for ever? By no means. The Apostle raises the question, "I say then, Hath God cast away His people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away His people which He foreknew" (Rom. 11: 1, 2). He then proceeds to show that God has a remnant during the present time, while the spirit of slumber is upon the mass of the nation. These of course are incorporated in the Church of God, the body of Christ. But this is not all. God has not forgotten them as a people, and intends to reinstate them in His divine favour, with the full pardon of all their sins. They have been cut out of the olive tree because of their defection, but they shall be brought in once again. In verse 23 we are shown that this is possible, "God is able to graft them in again;" in verse 24 that it is probable, "How much more shall these... be grafted into their own olive tree?" Then the Apostle rises higher still in his reasoning and shows it to be certain, "Blindness in part is happened unto Israel, until the fullness of the Gentiles be come in." And so all Israel shall be sated: as it is written, "There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob" (verses 25, 26).

There are three reasons why God must restore the people of Israel:

(1) His Word; (2) His Name; and (3) the death of Christ.

(1) HIS WORD. The promises of God to Abraham, confirmed later to Isaac, were unconditional. In sovereign grace He appeared to Abraham and said, "In thee shall all the families of the earth be blessed... all the land which thou seest, to thee will I give it, and to thy seed for ever... unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates" (Gen. 12: 3; Gen. 13: 15; Gen. 15: 18). These promises have never been really fulfilled. Israel has never inhabited the whole extent of the land, as here described. True, it was all under tribute in the days of Solomon, but that was not a sufficient answer to the promise of God. His intention was that they should inherit the land themselves and enjoy it apart from the presence of the stranger. Further, it is patent to all that they have not yet had any of it for an everlasting possession; for what they did take possession of they lost after a while by reason of sin, and were dispersed among the Gentiles. Let none suppose that because this was the case, there is no future glory for them. Though they have been unfaithful to God, He will not be unfaithful to them, but will make good all His word. This is strikingly reasoned out by the Holy Spirit in Gal. 3: 15-18. There we read, "Brethren, I speak after the manner of men; though it be a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. 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. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise." This is very simple. Their law-breaking has not cancelled God's word. His promises were unconditional and before the law. They remain therefore to be made good at the end; for it is impossible for God to lie.

(2) HIS NAME. When at the first He called Moses to deliver Israel from Egypt, God said, "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" (Ex. 3: 15). More than this, He distinctly connected them with Himself under His Name Jehovah: "I am Jehovah, and I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by My Name Jehovah was I not known to them'' (Ex. 6: 2, 3). This Name expresses His unchangeableness, as Mal. 3: 6 shows; in it, therefore, is bound up the restoration of the people, however guilty and undeserving. They have changed towards God, but blessed be His Name, He has never changed towards them, though obliged because of their sins and unbelief to hide His face from them, as it were, for a season. Let the following splendid declaration be pondered by all who think that God has done with Israel: "Thus saith Jehovah, if heaven above can be measured and the foundation of the earth searched out beneath, I will also cast off all the seed of Israel for all they have done, saith Jehovah" (Jer. 31: 37). This is magnificent surely, and worthy of the God who uttered it.

(3) THE DEATH OF CHRIST. This is an additional reason, and a grandly fundamental one, why God will yet show mercy to guilty Israel. Does the reader remember the prophecy of Caiaphas in John 11: 49-51? It was that Jesus should die for the nation. No doubt his thoughts about the matter and the thoughts of the Holy Spirit were very different, but his words contain the truth nevertheless. Believers should see more in the cross of Christ than the mere putting away of our sins. Thank God! He has borne our sins in His own body on the tree (1 Peter 2: 24); but there is a part in that cross for Israel also. They will be brought to know this by-and-by. During Israel's long dark night of unbelief the memorial ox that precious sacrifice is before God (Lev. 6: 9). When the Lord Jesus is manifested in glory, they will mourn for Him, as Zechariah speaks. They will learn in that day that He whom their fathers pierced was wounded for their transgressions, and bruised for their iniquities (Zech. 12: 9-14; Isa. 53: 5). What a discovery for Israel! what a lesson to learn after ages of unbelief! Thus will God place them — and that everlastingly — under the shelter of the precious, once-accomplished work of Christ.

Having considered these reasons for their restoration, let us examine some of the statements of Scripture as to it. Turn to Ezek. 37. Here we have the Prophet in the midst of a valley of dry bones. He was told that these bones represented the whole house of Israel. "Behold, they say, our bones are dried, and our hope is lost: we are cut off for our parts" (verse 11). Death is here used to describe their national condition. Death is variously used in the Word of God: (1) It describes the spiritual condition of the unconverted (Eph. 2: 1); (2) The separation of soul and body; (3) The final doom of the ungodly (Rev. 20: 14); and (4) national dissolution, as here. The following passages may also be consulted: Isa. 26: 13, Isa. 14: 19; Dan. 12: 2.

Ezekiel's vision in no way speaks of the resurrection of dead men, as such, nor of the conversion of sinners, though the chapter has at times been used for both these purposes. It is the national awakening of the people of Israel to the possession and enjoyment of their long-lost glory. With this corresponds the words of the Apostle in Rom. 11: 15: "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? "This is the work of God alone; the time the appearing of our Lord Jesus Christ. Not till then will God look upon them with favour, nor put out His hand to restore them.

Any attempt to re-establish them in their land and national position prior to that day, however well-intentioned, will only end in disaster. Let this be well pondered. While on the other hand it is a serious thing to ill-treat or oppress the Jew; on the other hand it is solemn to interfere with the governmental dealings of God by attempting to reinstate them in their possession. They are scattered and broken under the hand of God. He it was Who expelled them for most serious reasons. Who will essay to reverse His sentence? It is no mere accident that has befallen them, but the righteous judgment of God. Ere they can have true restoration Israel must receive at the hands of Jehovah double for their sins (Jer. 16: 18; Isa. 40: 2). He, and He alone, is entitled to fix the time when their warfare shall be accomplished and the indignation shall cease (Dan. 11: 36).

Isaiah 18 is a highly interesting chapter in connection with Israel. It seems to predict an effort by some maritime power to gather them just before the time of the intervention of Jehovah. The chapter is not a burden, but a call. "Woe to the land shadowing with wings, which is beyond the rivers of Ethiopia: that sendeth ambassadors by the sea, even in vessels of bulrushes upon the waters, saying, Go, ye swift messengers) to a nation scattered and peeled, to a people terrible from their beginning hitherto; a nation meted out and trodden down, whose land the rivers have spoiled!" (verses 1, 2). The land is not named, but three marks are given: (1) it is a distant land; (2) it is a maritime power; and (3) friendly to the Jews. There is no need to speculate as to its name; events will show in due course.

But Jehovah is not in the movement, His time not having arrived. However, He draws attention to it: "All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountain, and when he bloweth a trumpet, hear ye. For so the Lord said unto me, I will take My rest, and I will consider in My dwelling place like a clear heat upon herbs, and like a cloud of dew in the heat of harvest" (verses 3, 4). The language may be obscure to some of our readers, but it clearly shows that while men are mistakenly active, God is not moving, but from His heavenly dwelling place He notes what they are doing. He considers their action; but He takes His rest, the due moment not having arrived for deliverance.

Will the enterprise succeed? Will the divine sentence of exile and chastisement thus be reversed for Israel? No. "For afore the harvest, when the bud is perfect, and the sour grape is ripening in the flower, he shall both cut off the sprigs with pruning hooks, and take away and cut down the branches. 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" (verses 5, 6). Man's scheme will thus be blasted. When all seems fair, and success seems certain, disaster will come. The people thus restored will but fall a prey to the powers around. With this Scripture before us we need not be surprised at any attempt to reinstate scattered Israel in the land of their fathers. The closing verse of the chapter shows that when Jehovah intervenes on behalf of His people the results will be glorious and full. The once scattered and peeled people will be presented to Himself to be settled in peace for ever around His long-loved centre, the Mount Zion.

We will now consider the details of this. When they were expelled from the good land long ago it was in two parts. The ten tribes were carried away by the kings of Assyria; the two tribes, forming the kingdom of Judah, by Nebuchadnezzar, king of Babylon. Scripture is silent as to the home-going of the two tribes. It simply regards them as in the land during the events of the last days. They will return in unbelief, and will acknowledge and suffer under the false Christ. They will either rebuild the temple, or adapt to their use some other existing building. Anyhow, we read of "the temple of God" and "the holy place" (2 Thess. 2: 4; Rev. 11: 1, 2; Matt. 24: 15).

The mass of them will be very pleased with their leader, though the godly will have their misgivings from the first. He will come to them in his own name, and will be received, as the Lord Jesus warned (John 5: 43). As their head he will form a seven years covenant with the Roman beast for protection, &-c. This Jehovah describes as a covenant with death and an agreement with hell (Isa. 28: 14-22), denouncing the pride and impiety which leads up to it. The reason of this covenant is apparently their dread of the Northern foe, called "the overflowing scourge." But their agreement will prove worthless, for their dreadful foe will chastise them nevertheless; and what is worse, their chosen leader will himself prove a worse enemy within — a veritable wolf in the fold. Alas, for guilty Judah! When the (Christ of God came they knew Him not. They discerned not the things which belonged unto their peace, nor the time of their visitation. Therefore the sorrow and scourging, the darkness and delusion.

The appearing of the Lord Jesus will deliver the godly remnant of Judah from this terrible enemy and persecutor. Matt. 24. 29-31 makes this perfectly plain. He will answer their agonised cry for help and deliverance by His appearing in the clouds of heaven, with power and great glory. He will appear to their joy, and those who hate them shall be ashamed (Isa. 64: 5).

The re-gathering of the ten tribes will follow. The great trumpet shall be blown, and those who are ready to perish shall be brought together to worship Jehovah in the holy mount at Jerusalem (Isa. 27: 1, 3). The trumpet of Matt. 24: 31 refers to the same event, I have no doubt. Then will the feast of trumpets be fulfilled (Lev. 23: 23-26). When the silver trumpets were first instituted in connection with the tabernacle, they were for the calling together of the people (Num. 10: 1-3).

What a home-coming it will be after long centuries of wandering and desolation! What joy to God, and what blessing for the people of His choice! And, also, what a meeting of the tribes after dreary ages of separation and estrangement! Isa. 49: 18-23 graphically describes their meeting. To those already in the land — the two tribes — the Lord says: "Lift up thine eyes round about, and behold: all these gather themselves together and come to thee." They shall clothe themselves with them as a garment, and the land will be too narrow by reason of the inhabitants. It is all most touchingly described by the Spirit. "Then shalt thou say in thine heart, who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these, where had they been?" Well may they ask. For centuries Zion has been bereaved of her children. Long has the land kept her Sabbaths. But when Jehovah's time comes, how marvellous and glorious the change!

He will see to it that His own are brought home in a manner befitting the people of the Lord. The Gentiles shall bring Zion's sons in their arms, and her daughters shall be carried upon their shoulders. Kings shall be their nursing fathers, and their queens their nursing mothers; and they, the ransomed of the Lord, shall return with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away (Isa. 49: 22, 23; Isa. 35: 10).

Many wonder where these tribes are at the present time, and much time and labour have been spent in the endeavour to settle the question. But why should Christians exercise themselves as to such a matter? Where Scripture is silent, we do not well to be curious. Faith is assured that God knows their whereabouts, and that He will make it manifest in His own time and way. The table of shewbread in the sanctuary of old with its twelve loaves was ever before the Lord, and during the darkness the light of the golden candlestick shed its rays upon them (Lev. 24. 1-9). This is night for Israel beyond all question; but the eye of God is upon them, not one of the tribes is forgotten before Him. He knows where to lay hands upon them when He requires them for restoration and blessing.

It must not be supposed, however, that they are all Israel who are of Israel (Rom. 9: 6). The two tribes, as we have seen, will be severely sifted in the land under Antichrist, and but a third part will be brought through the fire for blessing (Zech. 13: 8, 9). The mass will follow the Deceiver to their everlasting ruin and sorrow. The ten tribes will also be sifted, though not quite in the same way. They were not guilty of the grave sin of the rejection of the Messiah, as their brethren were. Judah will be the greater sufferer, being responsible before God for that fearful crime. Still, the other tribes will be put through the sieve, as Ezek. 20: 34-38 shows. Jehovah will bring them into the wilderness before restoring them to Canaan, and will there plead with them face to face. They must pass under His rod, that the rebels and the transgressors may be purged out. The remnant will then be brought in, to be uprooted no more for ever; for Jehovah will plant them in their own land, with His whole heart, and with His whole soul, as the Prophet assures us.

Then the nation will be one once more. They have been a divided people since the days of Rehoboam. Solomon's serious defection from the Lord caused the rending of the nation after his death. Jeroboam was divinely permitted to lead ten tribes away from their allegiance to the house of David (1 Kings 11: 12). They have never been united since that day. They were often in open conflict with each other, the larger company being invariably in league with the kings of Syria. Then came the yet greater separation, when the ten tribes were deported by the kings of Assyria. These have never since been restored to their own possession.

The prophet Ezekiel was instructed as to their future unification in a very simple way. He was bidden to take two sticks, and to write on the one, "For Judah, and for the children of Israel his companions;" and on the other, "For Joseph, the stick of Ephraim, and for all the house of Israel his companions ;" and was then to join them to each other, making them one stick in his hand (Ezek. 37: 15-17). Thus will Jehovah do for Israel by-and-by. Their divisions will be healed, these always being the fruit of sin and failure, whether in Israel, the world, or the Church of God.

In the coming day of glory, Israel will have one King and one centre. Christ will be their head, the true David, the man after God's own heart (Ezek. 37: 24, 25; Zech. 14: 9,16,17; Hosea 1: 11; Hosea 3: 5). Then they will sing in reality, "Hosanna to the King of Israel that cometh in the Name of Jehovah." In the past it was but the excitement of nature, the cry changing in less than a week to "Away with Him. Crucify Him. We have no king but Caesar." In the future it will be a real work of the Spirit of God, producing sentiments in their hearts of a divine and abiding character. What a King Christ will be to them! David and Solomon both typified Him, but in what a faint degree! David sinned, and brought the pestilence among the poor sheep in consequence; Solomon dazzled them with glory and splendour, but the yoke was heavy and the oppression severe; and the bright season of glory ended in gloom and disaster. But the true David will bring peace and blessing to His people; the true Solomon will display before them a brighter glory, but His rule will be in righteousness and equity, with no defection on His part at the end. God has only One whom He can entrust with universal rule — His beloved Son, the Son of Man.

Not only will Israel then have but one King; they will have but one centre also. The ancient rivalry between Jerusalem and Samaria will be heard no more; Zion will be exalted to its rightful place as the chosen resting place of the Lord, the city of the great King. It will be an eternal excellency, a joy of many generations (Ps. 132: 13, 14; Ps. 47: 2; Isa. 60: 15). "Jehovah loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are spoken of thee, O city of God" (Ps. 137: 23). From thence will the whole earth be administered, and from it will go forth the law and the word of the Lord. Jerusalem has long been trodden under foot by the Gentiles for the sins of her children, but God will yet favour her dust and take pleasure in her palaces. When the arrogant Gentile has been humbled to the dust, Jehovah's long-loved Zion will be restored to its divinely-appointed place in the earth.

When Zion is restored Israel will possess the sanctuary of God once more. This was a distinguishing mark of old, and it shall be so again, in the day to come. "I will place them, and multiply them, and will set My sanctuary in the midst of them for evermore... and the nations shall know that I Jehovah do sanctify Israel, when My sanctuary is in the midst of them for evermore" (Ezek. 37: 26, 28). The plan of the new temple may be seen in Ezek. 40, &c. The Shekinah cloud which left so reluctantly in the day of Israel's transgression will return again to their joy. The priesthood will be restored, and the sacrifices, and some of the feasts. The sacrifices of the future will, of course, be commemorative in their character, looking back to the one great sacrifice which is the foundation of all blessing, whether for heaven or earth. Of the feasts, all will be restored but the feast of Pentecost and the Day of Atonement. The first is now having its accomplishment in the call of the Church of God; the second will be completed in its last part when the great High Priest comes out of the heavenly sanctuary, and shows Himself to His own.

Though Israel will thus have the sanctuary of God once more, they will be, as it were, but its guardians. God intends the Gentiles to have a part in the blessings and privileges of it. "Even them will I bring to My holy mountain, and make them joyful in My house of prayer: their burnt offerings and their sacrifices shall be accepted upon Mine altar: for Mine house shall be called an house of prayer for all people" (Isa. 54: 7). Year by year the spared ones of the nations will go up to Jerusalem to keep the feast of Tabernacles (Zech. 14: 16). This will not arouse Jewish enmity or jealousy then. They will no longer be the coldly conservative people that they have been. In the early days of Christianity it drew out all their rage that the Gentiles should even hear the Gospel, though they had no regard for it themselves. What changes grace works! In the Day of their blessing, they will gladly share with others the favours so richly bestowed upon them, and will thus fulfil their high and holy mission in the earth.

The whole nation will be converted. When they are brought under the power of the New Covenant, God will put His laws in their hearts and write them in their minds. They will not need to appeal to each other's consciences as to sin, nor to exhort each other as to the Lord, for all will know Him from the least to the greatest (Jer. 31: 31-34). A mighty change, surely, when we consider their present alienated state!

A fresh outpouring of the Spirit will also be experienced at that time. The early rain fell on the Day of Pentecost, and marvellous have been the results. The latter rain will fall on Israel in the day of their millennial glory. God will put His Spirit within them, pouring Him out from on high (Ezek. 37: 14; Isa. 32: 15). Joel's prophecy, quoted by Peter in Acts 2, will then be completely accomplished. No fresh outpouring must be looked for until then. During this period of grace the Holy Spirit is here as the birthright portion of every individual Christian and of the Church of God. It is ours to walk in the Spirit and to be filled with Him. Many are vague as to this. They observe that the spiritual condition of the Church at large is low, and deplore it, but think that the only corrective is another outpouring or baptism of the Spirit. This is not the case, however well-intentioned the souls may be who think so. The real need is more simple faith in the mighty fact that the Holy Spirit is present on earth. Let us use the power we have, and God will honour the effort.

When Israel is thus converted and blessed with the Spirit the link of relationship between them and Jehovah will be fully restored. Israel has been an unfaithful wife to Jehovah, playing with many lovers, so that He has had to divorce her and put her away. But the time of her widowhood is drawing to a close, the Lo Ammi sentence will soon be reversed, and God will once more have pleasure in His people. In the past she did not know, in her blindness, who it was that really loved her, and gave her corn, and wine and oil, and decked her with jewels; but when grace operates in her heart, she will turn to Him in contrition and repentance, that she may be received to His heart once more. "Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her (or, speak to her heart).... And it shall be at that day, saith Jehovah, that thou shalt call Me Ishi (my husband); and shalt call Me no more Baali (my lord). I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name" (Hosea 2: 14-17). The Book of Psalms and the Song of Solomon open up to us the dealings of God with Israel in that day; the one showing His work in their consciences and the other His work in their hearts. Israel shall be His in reality in that day of glory.

Those will be days of universal blessing. Not by our means will God fill the earth with His glory, but by means of restored and converted Israel. The following is their language rather than the language of the Church of God: —

"God be merciful unto us and bless us; and cause His face to shine upon us, that Thy way may be known upon earth, Thy saving health among all nations. Let the people praise Thee, O God, let all the people praise Thee. O let the nations be glad and sing for joy: for Thou shalt judge the people righteously, and govern the nations upon earth. Let the people praise Thee, O God, let all the people praise Thee. Then shall the earth yield her increase; and God, even our own God, shall bless us. God shall bless us: and all the ends of the earth shall fear Him" (Ps. 67).

Well might the Psalmist say, as he thought of the coming glory: "Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be His glorious Name for ever; and let the whole earth be filled with His glory; Amen and Amen" (Ps. 72: 18, 19).

Thy sympathies and hopes are ours;

Dear Lord! we wait to see

Creation, all — below, above,

Redeemed and blest by Thee

The Lord Will Reign - A Series of Papers on Prophecy

The Lord Will Reign

- A Series of Papers on Prophecy

W W Fereday.

Contents

THE OLIVET PROPHECY.

THE TIMES OF THE GENTILES

THE FUTURE OF RUSSIA.

BABYLON AND THE BEAST.

THE BRIDE, THE LAMB'S WIFE

CHRIST'S MILLENNIAL REIGN

Preface.

This volume completes the series of "Papers on Prophecy," which have been published at intervals during the past twelve months. The nearness of the return of the Lord makes even the smallest contribution to the already extensive literature upon prophetic subjects, of some value to souls. It is our earnest desire that many who already love our Lord Jesus may be helped and blessed as they read these papers; and if they fall into the hands of any who are still unprepared to meet the Bridegroom, may the gracious Spirit of God lead them to a saving knowledge of Christ. This is our desire and prayer.

W. W. F. September, 1898.

The Olivet Prophecy.

Matt. 24 & Matt. 25.

Probably no student of the prophetic word will deny the great importance of the prophecy that we are now to consider. On all hands this is regarded as one of the most comprehensive utterances found in the Scriptures; which, if rightly apprehended, will materially help to the elucidation of many other parts of the Inspired Word. It must be evident to all that this prophecy covers a wide area, giving us a very large view of the ways of God with the earth and His own people in it.

This prophecy, spoken by the Lord Jesus on the Mount of Olives, cannot be rightly understood, unless the object of the Spirit of God in the Gospel of Matthew is clearly seen. Matthew differs from all the other evangelists in the style and arrangement of his Gospel. The evident aim of the Holy Spirit by his means is to present the Lord Jesus to us as the Messiah of Israel. The incidents recorded, the manner of their introduction into the narrative, the parables related, and the Old Testament Scriptures quoted, all combine to make this perfectly plain to such as examine the Divine Word with care. He is brought upon the scene as the Son of David and the Son of Abraham (Matt. 1), unlike what is found in the Gospel of Luke, where His genealogy is traced back to Adam and to God (Luke 3).

Matthew's Gospel is really the record of the trial of the great question whether Israel would receive their Messiah or not. Alas! the story is well known to us all. "He came unto His own (things) and His own (people) received Him not" (John 1: 11) He found no welcome in Israel, though He came among them with hands full of blessing. He was despised, rejected, and abhorred, as the Prophet foretold. Therefore He spoke constantly of changes to be brought in. In the seven parables of Matt. 13: He unfolded "the mysteries of the kingdom of heaven," showing the form the kingdom was about to take through the sin of the chosen people. In Matt. 16, after the remarkable confession of Simon Peter, He went further, and spoke of the Church — "Upon this rock I will build My church; and the gates of hell (Hades) shall not prevail against it." Israel's setting aside was at hand, and God was about to give effect to other purposes and plans.

The twenty-third chapter of Matthew's Gospel is exceedingly solemn. First, the Lord denounced the leaders and teachers of the people, exposing their hypocrisy and iniquity; and then poured out His sorrow and lamentation over blinded Israel heedlessly rushing onward to ruin, forsaking their own mercies. He loved His people — they were the chosen seed of Abraham, the friend of God; He. felt the position keenly. "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 gathereth 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" (Matt. 23: 37-39).

The force of these words must be seen in order to have a true understanding of the prophecy which follows. Three things are shown, or at least implied, in them: (1) His going away because of Israel's condition; (2) The resulting desolation of the people and sanctuary; and (3) His future appearing when Israel will welcome Him with joy. On this the Olivet Prophecy is based.

Having poured out His lamentation, the Lord departed from the temple. The disciples drew His attention to its costly buildings, and got in reply, "See ye not all these things? Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down." This drew out the three questions found in verse 3: "Tell us when shall these things be, and what shall be the sign of Thy coming, and of the end of the world (age)?"

It is of moment to grasp what was in the minds of the disciples when they put these questions to the Lord. Many readers of Scripture persist in regarding them as representatives of the Church of God in this matter, accepting all the resulting counsel as for our own path. But it is plain that the Twelve had not the Church in mind at all just then. It is freely admitted that they became subsequently part of that wonderful unity, but they stood in no such position and relationship when with the Lord Jesus on the Mount of Olives. They were Jews, with minds full of earthly hopes and prospects, founded upon the prophecies of the Old Testament. They firmly believed Jesus to be Israel's Messiah, and they counted on Him to remove all difficulties out of the way and set up His throne in Zion. This was more or less in their minds all through their companionship with Him, even beyond death into resurrection (Matt. 20: 21; Luke 24: 21; Acts 1: 6). Hence their inquiries. If Jerusalem and the temple were to be overthrown, where would be the promised kingdom? And if the Lord was really going away before the setting in of the kingdom glory, when would He return?

These beyond all just controversy were their difficulties. The prophecy on Mount Olivet was intended by the Lord to meet them. Thus Israel is in view throughout, as we shall see even more plainly as we proceed with our examination of it.

At this point the reader should remark the difference between Matt. 24 and the parallel chapter in the Gospel by Luke (Luke 21). It is one of the most striking proofs of the Spirit's inspiration of the Word of God. Both evangelists record the Lord's prophecy, but Matthew was led to dwell on the Lord's replies to the second and third questions, relating to the time of the end, whilst Luke gives prominence to the first question with its answer.

It is important to observe this carefully. Man would not have ordered matters thus. But God, not man, is the real Author of the Scriptures, and had different designs in using the various vessels, whether understood by them or not. Thus Luke dwells on the overthrow of Jerusalem and the temple, saying very little indeed about the trials and sorrows at the end of the age. It should be remarked that the Christian period comes in between Luke 21: 24 and 25 as a timeless gap.

Now let us briefly survey Matthew 24 and Matthew 25. The prophecy naturally divides itself thus —

Part 1 — Matt. 24. 4-14.

Part 2 — Matt. 24: 15-31.

Part 3 — Matt. 24: 32 — Matt. 25:30.

Part 4 — Matt. 25: 31-46.

Part 1. is general. The Lord describes the general circumstances of His servants until the end of the age. That which follows is, in a certain sense, the expansion of these verses. The same principle may be observed in Rev. 11: 15-18. There we have Christ's appearing with all its results, reaching through the kingdom on to the time of the judgement of the dead. All the rest of the Book of Revelation is really summed up in those few words. It is so in Matt. 24: 4-14. The servants of Christ must be prepared for deceivers, for tumults in the world, and for persecution for His Name's sake. All this is more dwelt upon in Mark's account of the prophecy. His special theme is Christ as the Servant of God; consequently anything bearing on service has a large place in his Gospel.

These counsels are unquestionably of value to those who serve the Lord Jesus during the present time, but in their strict application, they are for the witnesses in the latter-day crisis. "The gospel of the kingdom" will be their grand theme. It will bring them suffering and rejection assuredly, but those who endure to the end, until the Son of Man appears, shall be delivered and rewarded by Him.

Part 2. enters more into details. In verse 15 we read, "When ye therefore shall see the abomination of desolation." This is a very plain mark, leaving no doubt as to the scene of the sorrows described. This will be set up in "the holy place." Where in all the earth does God own such a place, save in Jerusalem? When in the past was an idol (abomination) set up there? Jerusalem and the temple were destroyed a few years after the Lord's words were spoken, and the temple has never been restored since. But plainly it will be set up again, and the Lord's words mean nothing less than a serious attempt to introduce idolatry into it.

"How will this be?" some may say. The Word of God answers the question clearly. A false Christ in the last days will be welcomed by the Jewish people, as the Lord solemnly warned them in John 5: 43: He will apparently find a number of them in their land, with their temple and ritual restored (Rev. 11: 1, 2). He will present himself to them, and will be received. All will go on well for a time, but in due course, he will manifest his true character and designs. Backed up by the new power of the West, he will stop the daily sacrifice, and set up an idol in the sanctuary, and even sit there himself as God (Dan. 12: 11; 2 Thess. 2: 4). Then will begin a reign of terror for the godly. At that juncture Satan will be expelled from the heavens, and will come to earth filled with great wrath, knowing that he has but a short time (Rev. 12: 7-12).

The Lord's counsels now before us refer to this solemn period. The godly are to flee, not staying even to get their clothes. The mountains of Judea are to be their hiding-place, their Zoar. So compassionate is the Lord for them in their trial, that He bids them pray that this may not happen in the winter, or on the Sabbath day. Either would be serious. A winter flight, without time to fetch an overcoat, would be attended with much suffering on the one hand; and on the other a conscientious Jew would be in a serious dilemma if the signal were given on the Sabbath day. But these are Jewish marks, beyond doubt. What has the Church of God to do with the mountains of Judea, or the Sabbath day? All this is followed by the great tribulation, already considered in these papers. So violent and severe will be the onslaught of the enemy, that but for divine intervention, no flesh would be saved. How comforting it is for suffering saints to know that God holds the reins!

The fugitives must be on their guard against deceptions in their hour of distress. If thwarted in his designs by their flight, Satan will devise another course, and seek to persuade them that their longed for Deliverer has arrived at some point. This the saints must watch against. Their agonised hearts will be yearning for Christ to appear in accordance with the testimony of the prophets. The character of their hope, in contrast with that of Christians, will expose them to the snare. Whilst Christians look for Christ to descend into the air only, the Jew looks for the Lord to come to the earth. How easily therefore might these bewildered and perplexed ones be deceived! They are not to heed such reports. Such are of the Serpent. When the Lord Jesus really comes, they will not need to be informed of the fact, for as a lightning flash He will manifest Himself to Israel, and every eye shall see Him. "The carcass" helps further to fix the scene of these sorrows (Matt. 24: 28). It is Israel (Isa. 24: 19; Ezek. 37: 11); the vultures being her many enemies.

The Lord's appearing will be attended by solemn signs, in the heavens and on the earth. Sun, moon, and stars will be affected. "Then shall all the tribes of the earth (or land) mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory" (verse 30). This is not His coming as Bridegroom for the Church, but His public manifestation with His saints, as Col. 3: 4 speaks. All who have been previously caught up will come with Him in the solemn day of which we are speaking. This will be the Father's proof to the world, that He loves us as He loves His Son (John 17: 23).

The great trumpet is then blown, and the angels are employed for the gathering together of God's elect. Who are these? The ten tribes of Israel, I believe. The two tribes are the only sufferers in the land at the end; the ten tribes will be brought home at the Lord's appearing. Isa. 27: 1-2, 13, speaks of their gathering together. The following Scriptures speak of them as God's elect, and as His saints, Isa. 65: 9-22; Ps. 1: 5. At this point in the prophecy, the Lord leaves the main subject, and turns aside into a lengthy parenthesis, resuming the thread at Matt. 25: 31.

Part 3. is, as remarked, a parenthesis, extending from Matt. 24: 32 — Matt. 25: 30. It consists of six parables, containing moral instruction and warning. But they are evidently divided into two sets of three each. First we get three parables bearing strikingly on the circumstances of the godly remnant of the Jews: (1) the fig tree; (2) the days of Noah; and (3) the thief in the night. The fig tree (verses 32-35) is the well-known symbol of the Jewish nation (Matt. 21: 18-20). When the events described in this chapter are seen, the godly are to understand that the Messiah is near at hand. Some find difficulty in the words, "This generation shall not pass, till all these things be fulfilled" (verse 34), supposing the Lord to mean that all must be accomplished within the life-time of those who then heard Him. This has led some to interpret this chapter as referring to the overthrow of Jerusalem, which has had the effect of throwing them entirely off the track. "Generation" is used here in a moral sense, as in Ps. 12: 6, 7, and simply means that the unbelieving, Jewish people shall not cease to exist as such until all these words be fulfilled in them. Compare also Matt. 12: 43-45. Hence their existence amongst us to this hour, in spite of all their vicissitudes and sufferings.

The days of Noah (verses 36-42) are eminently parabolic in connection with the Jews. This patriarch was not translated to heaven before the judgement fell (as Enoch), but was left to pass through it, though preserved by God. Thus it will be with the Jewish remnant. They will be here, as the chosen of God, in the midst of a corrupt and apostate world. When the Lord Jesus appears, there will be a discriminating judgement in Israel; some will be cut off in anger, others will be left for kingdom-blessing.

The thief in the night (verses 43, 44) follows, showing the need of vigilance. This is the manner of the Lord's coming in connection with the ungodly, not His descent for the Church (1 Thess. 5: 1-10). These parables close with, "Therefore be ye also ready: for in such an hour as ye think not, the Son of Man cometh."

The parables that follow present an entirely different line of instruction. The faithful and evil servants (Matt 24: 45-51) furnish rather a picture of Christendom than of anything in Judaism. From this point until we reach Matt. 25: 31, all reference to "the Son of Man" is dropped, the insertion of the words in Matt. 25: 13 being an error, as probably most Bible readers are aware. The parable of the servants speaks of service amongst the household of God. The talents show a wider character of service, but the Lord Jesus commences with this. Does it not show that He greatly values care bestowed on His own during His absence? Many in this day speak and act as if the Gospel were everything. This is to miss the mind of God seriously. The Gospel is highly important, no doubt, and has a very large place in the divine heart; but God will have His own cared for and fed, nevertheless. This is what we get in the first of the second series of these parenthetic parables. Such as have served well in His house will be rewarded for it at His return; but evil servants who have served ill will be solemnly judged. What a correct portraiture of what has happened in Christendom! When the hope leaked away, and men began to say, "My Lord delayeth His coming," all sorts of evil entered, to the Lord's dishonour. Both leaders and led dropped into the world, and a long dark reign of priestly domination and tyranny followed, in sad accordance with the words of the Lord in this place.

The parable of the ten virgins (Matt. 25: 1-13) follows very aptly. If the parable of the servants shows how the leaders have acted during the Lord's absence in heaven, this reveals how the whole mass of professors have declined from the Lord. The number is expressive, "ten" speaking to us of human responsibility. Man, as a responsible creature, always fails, whether in Israel, the Church, or elsewhere. Such is the humbling story, wherever we turn in the Word of God.

The picture here is very striking, yet simple. "The kingdom of heaven" during the present time is the sphere of Christian profession. Later, the kingdom will take a different form, and be the scene of the display of Christ's earthly glory. Christian professors, then, are likened to virgins, who went forth, lamp in hand, to meet the bridegroom. Such was the ground taken at the first. Those who bore the Lord's name stood apart from the world as belonging to Christ, and looked for His return from heaven. How much sorrow and shame would have been spared had this position and character been maintained throughout! "But while the bridegroom tarried, they all slumbered and slept" (verse 5). Not only the foolish — the merely nominal professors — but the wise also, possessed of the oil of the Holy Spirit though they were. It is sadly true. For many dreary centuries the hope was lost completely. Let the works of post-apostolic writers be examined, and it will be found that all lost the distinctiveness of the Christian hope, merging it in the coming of the Lord to judge the world at the end.

Dr. Burton in his "Lectures on Ecclesiastical History" speaks of one Papias (A.D. 163) as holding some peculiar opinions." He believed that, previous to the final judgement, there would be a resurrection of the just, who would reign with Christ upon earth for a thousand years. Eusebius, who acquaints us with this fact, is probably right when he says that Papias misinterpreted the apostolic declarations, and misunderstood their figurative expressions." This is sufficient to show how the mass had declined. In Papias' ideas, we discern the remains of the truth concerning the Lord's coming, which to those of his time were but peculiar opinions, and this less than a hundred years after the departure of Paul!

But the Lord would not suffer His own to remain in this condition until His coming; so we read of the midnight cry, "Behold the bridegroom: go ye out to meet Him." This undoubtedly took place at the commencement of the present century, when the Spirit of God drew the attention of many to some of the truths of Scripture long overlooked, and among them the true hope of the Church of God. What a shaking it caused! What a putting aside of things unbecoming to Christ! What devotedness of heart to His precious person and work! Would that we could see the same freshness and fervour now! Let us examine our hearts, beloved. The Lord looks for affectionate desire after Himself — ardent longing for His coming again. He prizes this more than anything we can render to Him.

The great separation is coming. The foolish, with their oil-less lamps, will soon find themselves outside for ever. The Lord knoweth them that are His. How is it with the reader? Your profession of His name may be ever so loud, and your religious reputation among men ever so high, but if there be not living faith in the Son of God, He will disown you in the coming day. All who have been cleansed from their sins by His precious blood, and sealed with the Holy Ghost, He will take in with Him to the marriage, and the door will be shut.

The talents (Matt. 25: 14-30) speak to us again of service during the Lord's absence, but of a more varied character than the parable of the faithful and evil servants. Here He entrusts His goods to His stewards, to each according to his ability. The principle is similar to that in Eph. 4. There we have the gifts of the risen Head for the edification and blessing of His members below. Gift and ability are distinct. A man may have natural ability as a speaker; we can readily understand the Lord entrusting him with the gift of an evangelist, provided, of course, that the other necessary qualities are there also.

The Lord's servants should keep before them their Lord's return, when all that they have wrought will be inquired into. "After a long time the lord of those servants cometh, and reckoneth with them" (verse 19). This corresponds with 1 Cor. 3: There we have some commended and rewarded, and others who have missed the reward; and a third class of servants, who, because evil, are destroyed. Service does not affect the salvation of our souls, that being founded on the accomplished work of Christ; but it will materially affect our reward at the Lord's return, and our place in His millennial kingdom.

The Lord graciously notes all the good of His saints. Every little act of loving service is faithfully recorded by Him. It is sweet to observe that He said the same words to the one who had traded well with the two talents, as to him who did well with the five. The measure and capacity were different, but each was faithful with what he had, which is all that the Lord looks for in any of us. But are we thus doing our best for Him?

The evil servant is cast out into outer darkness. His hypocritical excuse betrays plainly that he never knew his Lord at all. Would any who have ever tasted His love and grace call Him "a hard man"? Certainly not. The doom of the false servant is certain. With all his privileges and religious status, he is not the Lord's, and is thus rejected solemnly. What a warning for all who venture to serve Him and to preach His word, never having really known Him!

This brings us to the close of the parenthesis in the Lord's prophecy. We will now only consider

Part 4. On this part, extending from Matt 25: 31-46, we can afford to be brief, having gone into it at some length in a previous paper. The thread of the prophecy is resumed from Matt. 24: 31, where it was dropped in order to bring in the parables. There we have the coming of the Son of Man in the clouds of heaven with power and great glory; here we have what will follow that solemn event. "When the Son of Man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory; and before Him shall be gathered all nations (or the Gentiles): and He shall separate them one from another, as a shepherd divideth his sheep from the goats: and He shall set the sheep on His right hand, but the goats on the left" (Matt 25: 31-33) . This session is not the final judgement of the dead, but the King's inquiry into a particular matter. How have the Gentiles treated those whom He graciously styles "My brethren"? These are the Jewish preachers of the Gospel of the Kingdom during the sorrows of the last days. Some will treat them well, receiving their message, and will be spared to enjoy the blessings of Christ's millennial reign; others will treat them scornfully and with cruelty, to their own solemn judgement. Their punishment is everlasting, their conduct having plainly manifested the enmity of their hearts to God and Christ; the righteous will pass into life eternal, though in an earthly condition.

This brings us to the door of the Lord's glorious kingdom, when the age of the law gives place to the age of Messiah; and here this remarkable prophecy ends. The Lord grant understanding of it to every reader, for His Name's sake.

Hallelujah! for the Lord

God omnipotent shall reign:

Hallelujah! let the word

Echo round the earth and main.

See Jehovah's banner furled,

Sheathed His sword: He speaks, 'tis done;

And the kingdoms of this world

Are the kingdoms of His Son.

He shall reign from pole to pole

With illimitable sway;

He shall reign, when like a scroll

Yonder heavens have passed away.

The Times of the Gentiles

This is a term used by the Lord Jesus to denote the period of Gentile supremacy in the earth (Luke 21: 24). It covers the whole period from the overthrow of Jerusalem by Nebuchadnezzar until the glorious appearing of the Lord Jesus for the deliverance of the people of Israel and for the establishment of His own millennial kingdom.

It fell to Daniel's lot to give us the particulars. His book has a unique place in the inspired volume, and is, in consequence, of a very important character. It traverses ground not pursued by any other prophet. The prophets in general pass over in silence the time of Gentile dominion. They dealt with the consciences of the people in Israel and Judah, as to their moral state at the time of their testimony, and then pass on to the coming of Christ, when all God's purposes concerning the earth, delayed by the failure of the chosen seed, will be fully and gloriously accomplished.

But Daniel's line is quite different. He had no direct word for the people as to their state and prospects, but was entrusted with revelations as to the intervening period between their setting aside and their final restoration in grace. His book is in two parts. Daniel 1-6 record visions granted to the heathen monarch, Nebuchadnezzar, with Daniel's interpretations of them, some connected historical events being also added. Daniel 7-12: give us the visions vouchsafed to the prophet himself, wherein the same ground is gone over as with Nebuchadnezzar, But in a much fuller way, and with special reference to the people of God, i.e., the nation of Israel.

Daniel 1 opens with the solemn statement that the king of Babylon besieged and took Jerusalem, taking king and people captive, and removing the vessels of the House of God to Babylon. This is very important to observe, as it gives us the ground on which the prophecies of Daniel proceed. The throne of David was the throne of Jehovah (1 Chron. 29: 23), and Jerusalem was the city of God, the city of the Great King (Ps. 48: 2, 8). God's intention from the first has been to administer the earth by means of the people of Israel. They are the centre of His ways as regards the earth. "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). Here we learn that the division of the earth among the descendants of Noah, recorded in Gen. 10, 11, was no mere matter of chance, but regulated by the Most High in view of His future purpose. Israel, as we have said, is His centre. Jerusalem is His divinely chosen seat of government, and the house of David its earthly administrators.

All this failed of old, as, alas! everything does that is entrusted to the responsibility of man. Israel forsook Jehovah their God, and proved an unfaithful witness to the surrounding nations. The house of David turned away from Him — its choicest representative, Solomon, leading the way in evil. God cannot be a party to His own dishonour. Israel having sunk to the level of those around, if not in some respects even lower, it was impossible for God to maintain them in the high position in which He had set them, more especially as every faithful testimony by means of the many prophets raised up was of no avail. The result of all was that Jehovah overthrew the throne which He had established, banishing the house of David and the guilty nation from the good land, and granted supreme power to the Gentiles for a season. This power has been abused by its Gentile holders, even as by Israel of old, but it will remain with them till the coming of the Son of Man, whose right is the dominion and glory.

Daniel 2 gives us the vision vouchsafed to Nebuchadnezzar. It was at once a prophetic unfolding of the future and a testimony to him personally. He was now supreme in the earth. Every foe had been put down, and he had reached the summit of earthly glory and majesty. How would he use his power and position? The dream was sent that he might learn that his position had not been reached by mere skill or might, but that the hand of Jehovah was in it. Hence he was responsible to act as His steward on the throne of the earth.

It is not necessary to dwell on the king's agitation of mind after seeing the vision, nor on his unreasonable demand on the Chaldeans, &c., whereby the impotence of merely human wisdom was made manifest. Nor need we dwell on his tyrannical decree, or Daniel's exercise of heart before God about the affair; but will proceed directly to the vision and its interpretation. The prophet said, "Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, his legs of iron, his feet part of iron and part of clay. 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" (Dan. 2: 31-35). "This is the dream." In this vast image composed of four metals, Gentile monarchy is viewed as a whole, with its various deteriorations. We will dwell more fully on the different powers presently; it will suffice now to name them — Babylon, Medo-Persia, Greece and Rome. They are all brought to an end by the crushing violence of the stone cut out without hands, which then becomes a great mountain, filling the whole earth.

Some have thought this stone to be the Gospel, but a moment's reflection will convince any thoughtful reader that this is a mistake. The Gospel of God's grace is not designed to overthrow and scatter the kingdoms of the earth, but to save individual souls in order to have part with the Son of God in heaven. The Gospel leaves earthly power where it finds it, calling those who believe out of the world to be pilgrims and strangers in it until the Lord comes. The stone is Christ, coming in kingdom, power, and glory, to put down all rule authority, and power. God intends to place all things under His feet, and to give Him a kingdom which shall rule over all (Heb. 2: 6-8; Ps. 8)This will be brought in by judgement. His path to the throne will be resisted when He appears, to the discomfiture and ruin of His foes, and to the destruction of their kingdoms for ever (Ps. 45: 3-5; Dan. 2: 44; Rev. 19: 11-21). The whole scene will then be placed under the hand of One whom God can trust, unlike Nebuchadnezzar, or even Solomon with all his wisdom and glory.

Turn now to Dan. 7, where the unfolding of these matters is fuller, and with special reference to the people of God. This vision was granted to the prophet "in the first year of Belshazzar, king of Babylon." It is well to note this. Men do not like the thought that God knows the end from the beginning, and is able to speak of those who are not, as though they were. The Babylonish power was not yet broken, yet God made known to His servant its successor in the dominion, pursuing the theme right on to the coming of the Son of Man.

"Daniel spake and said, I saw in my vision by night, and behold, the four winds of the heaven strove upon the great sea. And four great beasts came up from the sea, diverse one from another" (Dan. 7: 2, 3). Here the different Gentile empires are viewed, not as a whole, as in Daniel 2, but separately. The sea is an emblem of the nations, the winds being disturbing elements in general. Thus each of these empires arose out of the upheaval of the nations. Some may ask, "Why are they shown as wild beasts?" We learn in this figure their moral character in the eyes of God. Beasts live for the gratification of their lusts, without any sense of responsibility towards God. The figure is a true one. Neither Babylon, nor Persia, etc., ruled for God; love of power and greed of conquest marked each and all of them in a greater or less degree.

The first beast is easily recognised. It was "like a lion, having eagle's wings." This is the power of Babylon. Jer. 4: 7 alludes to it under the figure of a lion, and Ezek. 17: 3 as an eagle. Jer. 49: 19-22 unites the two figures. In Nebuchadnezzar's vision it was shown as the head of gold. This was the power to which God committed dominion after the setting aside of Israel and the house of David. It is a remarkable fact that while Israel was still owned by God, no power was permitted to attain supremacy in the earth. Both Egypt and Assyria aspired to it and contended for it, but neither obtained the coveted position. But when the due time came for the overthrow of the throne of David, the rising power of Babylon was permitted to subdue both the ancient empires named, and so became supreme among the nations. The continuance of this depended on faithfulness to the trust committed by Him who rules in the kingdom of men, and gives it to whomsoever He will. Babylon proved unfaithful, and consequently was set aside. In Dan. 7: 4 we have its humiliation shown in a very striking way. The prophet beheld the lion's wings 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." Another prophet had some time previously given the limits of its dominion. Jehovah said through Jeremiah, "And now have I given all these lands into the hands of Nebuchadnezzar the king of Babylon, my servant, and the beasts of the field have I given him also to serve him. And all nations shall serve him, and his son, and his son's son, until the very time of his land come," etc. (Jer. 27: 6, 7) How comprehensive is the word of God!

Babylon's destroyer and successor was shown to Daniel as a bear raising up itself on one side, having three ribs in its mouth between its teeth (Dan. 7: 5). This is the Medo-Persian power, the well-known captor of mighty Babylon. The figure used aptly sets forth its ferocity and greed of conquest. In its one-sidedness we may observe the accuracy of the Spirit of God in the details of Scripture. In the next chapter, where the same empire is expressed by a ram with two horns, we learn that one was higher than the other, and the higher came up last (Dan. 8: 3). This is a reference to the fact that this was a two-branched power, and that the leading branch — the Persian — was the younger. Thus does the Spirit of God take notice of a simple and well-known historical fact.

The Medo-Persian power was shown to Nebuchadnezzar as a breast and arms of silver, and pronounced "inferior" to his own (Dan. 2: 39). This inferiority was not in extent of dominion, but in character of rule. Nebuchadnezzar was an absolute monarch — "whom he would he slew, and whom he would he kept alive; and whom he would he set up, and whom he would he put down" (Dan. 5: 19). The succeeding power was more limited as to this, the princes, etc., playing an important part in the government. Thus Darius found himself unable to save an innocent man from the den of lions, though he greatly wished to do so. The empire that followed — the Grecian — was more military in its character, its ruler being, to a large degree, under the influence of his generals; while the Roman empire, shown as iron in the Babylonish king's dream, was a strange blending of the imperial and the democratic.

The third monarchy appeared before Daniel as a leopard having four wings on its back, and four heads (Dan. 7: 6). This, as already observed, is the Grecian. Here it is important to make a few remarks as to the interpretation of these figures. It has been asserted that, in order to understand the visions of Daniel aright, the student must be well acquainted with the facts of ancient history. It has even been said that these throw light on the Word of God! Let the reader beware of admitting such an idea into the mind. The Word of God needs no human compositions to throw light on it — it is light itself, shining brightly for the blessing of our souls in the midst of darkness. It is admitted, of course, that historical facts confirm the Word of God when its prophecies have been fulfilled, but God has given His word that His saints may know His mind before the things come to pass, and are patent to everybody. If the student will but compare Scripture in prayerful dependence on the Holy Ghost, he will be able to grasp its import, even though he may be very deficient in his mind, as to many of the great historical events of the past.

To proceed with our chapter. The first of the Gentile powers was still running its course, yet the Spirit of God goes on to speak of the third and even the fourth. Who could declare such things but God Himself, who knows the end from the beginning, and to whom time is nothing, everything being to His mind one eternal now? Thus in Daniel 8: 21, the Grecian power is expressly named as the conqueror of the Medo-Persian. Its rapidity of conquest is set forth by the figure of a leopard (one of the swiftest of beasts after its prey), with the addition of four wings of a fowl to accelerate its movements. So rapid was its progress, that when shown as a goat in chapter 8: 5, it is said it "touched not the ground." In such a way the Spirit of God takes notice of the campaigns and victories of Alexander the Great. After his death, his kingdom was divided between his four great commanders, as we read "it had four heads." The great horn of the rough he-goat being broken, in place of it came up four notable ones (Dan. 8: 8, 22).

The fourth wild beast particularly attracted the notice of Daniel the prophet. "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" (Dan. 7: 7). This cruel nondescript is the power of Rome. We need not go outside the covers of Scripture to interpret it. In the opening of the New Testament we find, not Babylon, Persia, or Greece, supreme in the earth, but Rome, and under its government (Christ was born into the world (Luke 2: 1; Luke 3: 1).

"It had ten horns," these being ten kings (verse 24). Never was this true in the past. The Roman empire was under one government. True, in the latter days of its supremacy many of the emperors associated others with themselves in the administration of their vast dominions, but never was there anything of the kind described in Daniel's vision. Here we have ten horns — ten kings, and one arising among them becoming their leader and head. What does this prove? Most assuredly that this vast power, so long scattered and broken, has a history yet before it, for Scripture cannot be broken, its every word must be fulfilled.

Now this is exactly what is revealed in the Book of Revelation 13: 1, John saw a strange beast arise out of the sea (the tumult of the nations), combining in itself most, if not all, of the features of the various Gentile monarchies spoken of by Daniel. We learn more still in Revelation 17: 8. "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" (or "shall be present "). This fully explains the matter. "The beast was" — i.e., it existed in the past, "and is not." There is no such power now, but it will be revived by the power of Satan in the last days for the accomplishment of his evil designs against Christ and His saints. He will succeed in bringing together once more the atoms of that mighty power that has been in a state of dissolution since the days of Honorius.

The little horn is its last head. Three of the first horns were plucked up by him before the eyes of the prophet. This probably means that the beginning of his great power will be the subjugation of three kingdoms, which leads to seven others uniting together under his presidency. This may be judged advisable when the time comes because of the serious growth of democratic principles, making it well-nigh impossible for rulers to hold their people in check. But however it may be brought about, the general fact is plain that the Roman empire of the future will be a confederacy of ten kingdoms, each ruled over by its own sovereign, but all submitting to the general leadership of the little horn.

This personage must not be confounded either with the Antichrist, on the one hand, or with the little horn of Dan. 8: 9, on the other. Antichrist is a religious rather than a political leader, his kingdom-power apparently being confined to the land of Israel, where he will be accepted as the promised Messiah (Dan. 11: 36). He will be in league with the Western Chief, undoubtedly, but must not be confounded with him. Rev. 13: shows both the distinction and the connection. The little horn of Dan. 8 is expressly stated to arise out of one of the four divisions of Alexander's empire, and is identical, I have no doubt, with the king of the North in Dan. 11.

The Roman head is solemnly described in our chapter by the Holy Spirit. "He shall speak great words against the Most High, and shall wear out the saints of the Most High (or high places), and think to change times laws, and they shall be given into his hand until a time and times and the dividing of time" (verse 25). Here we have three things stated of him. (1) He is a boastful blasphemer. Compare Rev. 13: 1-6. Having received his throne and authority from the dragon, he defies and blasphemes the God of heaven. (2) He is a persecutor. He and his coadjutor, the Man of Sin, will seek to stamp out all confession of God and His truth, and thus will come about the unparalleled great tribulation, of which we have already spoken in these papers. (3) He will seek to overthrow the Jewish order and institutions, which are what is meant by "times and laws." This he will be permitted to do for the space of three years and a half, to the sore affliction and sorrow of the godly in Israel.

In this connection the remarkable prophecy of the "seventy weeks" should be carefully examined by the prophetic student (Dan. 9). We have only space for a few words here. It is the term of Israel's and Jerusalem's servitude and desolation, commencing with the commandment to restore and build Jerusalem (see Neh. 2), terminating with the final blessing and reconciliation of the people. It is divided into three parts — seven, sixty-two, and one. The seven weeks were occupied with the rebuilding of Jerusalem, the added sixty-two making 483 years in all, bringing the Prophecy down to the manifestation of Messiah the Prince. How literally as to time this was fulfilled probably every Bible reader is aware.

But Messiah was not received, consequently we read, "And after the threescore and two weeks shall Messiah be cut off, and shall have nothing" (for so verse 26 should read). He was entitled to a throne, but the unbelief of His people did not suffer Him to have it. In wondrous grace He accepted the cross instead, where faith sees, not only human unbelief and sin, but the accomplishment of redemption. His soul was made an offering for sin, and on this foundation all who believe are forgiven and justified. The cutting off of Messiah is followed in the prophecy by the overthrow of the city and sanctuary, with war and desolation until the end.

The language of the verse is very precise, and should be carefully noted. "The people of the prince that shall come shall destroy the city and sanctuary." Every one knows that the people in question were the Romans; they under Titus captured and destroyed guilty Jerusalem. "The people" have come and done their part; "the prince that shall come," arising from their midst, has not yet appeared.

Then we observe a chasm in the prophecy, which is not an unusual thing in the prophetic Scriptures. "And he shall confirm a covenant with the many for one week" (verse 29) . Who is meant? Clearly, "the prince that shall come"; and he is a Roman head, this very passage being witness. The whole period from the destruction of Jerusalem in A.D. 70 until the time of the end is ignored in this place. The sixty-nine weeks expired when Christ was present in Israel; there remains but the seventieth, i.e., seven years, to be accomplished. Its events are here briefly set before the prophet. "And he shall confirm a covenant with the many for one week; and in the midst of the week he shall cause the sacrifice and the oblation to cease, and because of the overspreading of abominations there shall be a desolator, even until the consummation, and that determined shall be poured upon the desolate." This passage is admittedly a difficult one, and translations vary, but I have given that which furnishes us with the sense most simply. We have no space here to discuss the verse, on which very much might be written; briefly the following is its meaning. The future Roman head (the little horn of Dan. 7: 8) will form a treaty with the mass of the returned; Jews, confirming them in their possessions and worship. In the midst of the term (seven years) he will break his word, and in league with the false Christ in the land, will suppress their worship. The mass will accept his substitution of the worship of "the abomination of desolation," and because of this, God will permit the desolator  - the king of the North — to chastise them, the Jewish people continuing thus to suffer, in the government of God, until they have received the measure of punishment divinely meted out to them. Jerusalem is here called "the desolate." Compare Isa. 62: 4.

Now let us carry back to Dan 7 the light thus furnished in chapter 9. We have seen the blasphemy and cruelty of the last Gentile head; next we see his overthrow and judgement. Daniel beheld a session in verses 9-12; the thrones set up and the Ancient of Days sitting in judgement. The result is, that dominion is taken out of Gentile hands and given over to the Son of Man. "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 shall not be destroyed" (verses 13, 14).

How refreshing after all that has passed before us! God has One in store whom He can entrust with universal dominion, and who will rule and act for His glory. The house of David has failed, the Gentiles have failed; but this blessed One can never fail. He sits now at God's right hand, and faith beholds Him there crowned with glory and honour; soon He will have all things placed beneath His feet (Heb. 2: 6-9). When He comes forth in power and glory, the last head of the Gentiles will be consigned to the lake of fire, in company with the man of sin (Dan. 7: 11; Rev. 19: 20). Well may the Apostle say, "It is a fearful thing to fall into the hands of the living God"! (Heb. 10: 31.)

Christ's kingdom will fill the whole earth. Nebuchadnezzar saw it under the figure of a stone cut out without hands becoming a great mountain, and filling the whole earth, after crushing all adverse powers (Dan. 2: 35). In this rule the saints are associated, and in His judgement also. "Judgement was given to the saints of the Most High (or high places), and the time came that the saints possessed the kingdom" (Dan. 7: 22). What a privilege and dignity for us who believe in His name! Yet how ready we are to forget it, and to sink to a merely human level! The Corinthians are painful proofs of this. In forgetfulness of the mighty fact that the saints are to reign with Christ by-and-by, they accepted ease and honour in the present world; and overlooking that the saints are to be the world's judges in the coming day, they were taking their complaints against one another into the world's courts to be tried by the unjust! (1 Cor. 4: 8; 1 Cor. 6: 1-3.) It is a solemn warning for our souls, we may be assured.

In view of the approaching kingdom, and our place in it in association with the Lord Jesus, our God would have us follow humbly in the footsteps of His beloved Son, accepting the cross, and letting the world go by for His sake. Christ's pathway to the throne was the cross; God has set no other way before His saints.

Hasten, Lord, the glorious time,

When, beneath Messiah's sway,

Every nation, every clime,

Shall the Gospel's call obey.

Then shall wars and tumults cease,

Then be banished grief and pain;

Righteousness, and joy, and peace,

Undisturbed shall ever reign.

The Future of Russia.

In our paper on "The Times of the Gentiles," we considered the history and future doings of the powers represented in the great image of Dan. 2: We will now inquire into the actings of a vast power of which the prophet Daniel says nothing, but which is destined to play a very important part in the latter-day crisis. We refer, of course, to Russia. There was no "Russian empire" in the days of the Old Testament prophets, yet its doings are minutely described by the Holy Spirit in the Word of God.

It is worthy of remark that God only takes notice in His Word of the powers of the world in so far as they are connected (either for good or ill) with His own people. Dominions and movements that men count great are suffered to pass entirely unnoticed in the inspired Word, if they do not happen to fall within the line of God's dealings with His own beloved people, the seed of Abraham, His friend. Israel is His earthly centre; everything therefore that affects them is of the deepest interest to the Spirit of God.

Russia's future bold and profane doings are unfolded in Ezek. 38 & Ezek. 39. The prophet was told by God to set his face against "Gog, the land of Magog, prince of Rosh, Meshech, and Tubal, and prophesy against him." We cannot state fully here the reasons for accepting "Rosh" as a proper name, our space not permitting. It must suffice to say that the translators of the Septuagint so rendered it many years before Christ; and the English revisers of 1881 have adopted it in their work. "Meshech" and "Tubal" represent the Moschi and Tibareni, two ancient tribes long ago incorporated with the empire of Russia." They were in fact three great tribes, by the ancients called Scythians, the first of them apparently deriving its name from their proximity in those days to the river Rha, or Volga (though some think the Araxes), and supplying that of the modern Russ, as the others are reproduced in Moscow or Muscovy and in Tobolsk. There is, of course, no difficulty in supposing migrations northward from the original seats, supposing that they may have been the races in the north of Asia Minor during the days of Ezekiel, and familiar to us as the Moschi, Tibareni, and perhaps other tribes named in later authors of Greece."

{(W. Kelly, "Notes on Ezekiel.") Any reader who is desirous of fuller information as to these tribes may refer to Smith's "Bible Dictionary" and Rawlinson's "Herodotus."}

How wonderful in its comprehensiveness is Scripture! Who could have imagined in Ezekiel's early day that in the north parts would exist a mighty empire full of schemes of self-aggrandisement, and full of enmity to God's land and God's people? Yet such a power has for some time been before us, with just the aims and purposes foretold in the Word of God.

The time referred to in the prophecy is clearly given — "in the latter years"; "in that day when My people Israel dwelleth safely" (Ezek. 38: 8, Ezek. 314: 16). This is very plainly the time when God sets His hand the second time to recover the remnant of His people. Israel has never dwelt safely in their own land since Ezekiel uttered his prophecy; indeed, Israel as such has not been in the land at all. Those who returned to Palestine under Zerubbabel and Ezra were but a feeble remnant, and mainly of the two tribes Judah and Benjamin. Ezekiel's prediction therefore looks onward to their future ingathering. Thus no sooner are they restored to the land of their fathers, the power of the Western and Eastern enemies being completely broken, than their Northern foe, who has been watching their re-establishment and blessing with envious eyes, swoops down upon them with his vast hordes. The hatred of Russia to the Jewish people is well known, and has been painfully proved before our eyes in recent years. This will manifest itself even more malignantly by-and-by, as we shall see. But when the God of Israel makes inquisition for blood, it will all come up in remembrance before Him.

The Gog and Magog of Ezekiel must not be confounded with those of Rev. 20: 8. The latter Scripture refers to a gathering together of enemies from all quarters at the close of the thousand years' reign; the other speaks of an invasion from the North at the commencement of that period.

Nor must the Gog of Ezekiel be confounded with "the king of the north" of Dan. 11: 40. This is a very common mistake with even careful students of prophecy. The king of the North (identical, I have no doubt, with "the king" of Dan. 8: 33 and "the little horn" of Dan. 8: 9) will invade the land when the man of sin is in power there, and will be suffered (at least at first) to carry all before him. He will pass through "the glorious land" as an overflowing scourge.

Gog's invasion is a little later, when Israel is dwelling safely, and just beginning to enjoy the many blessings brought in for them by the appearing of Christ and His heavenly saints. These two enemies come from the same direction — "the north" — and their policy is the same; still they are distinct powers. "The king of the north" will probably be urged on, and even helped, it may be, by Russia; as we read, "his power shall be mighty, but not by his own power" (Dan. 8: 23). Russia will probably instigate the lesser antagonist to move before she judges the right time has come to move herself. "The king of the north" of old ruled over Syria; we may therefore reasonably expect to see ere long a new state formed of some of the Asiatic provinces of the Sultan, and placed under the protection of Russia. This power will prove, as Russia, a determined opponent of Israel's blessing at the end of the age.

But who can really hinder when God rises up, and works on behalf of His people?

"When He makes bare His arm,

Who shall His work withstand?

When He His people's cause defends,

Who then shall stay His hand? "

Puny man may set all his forces in array, and even defy the Almighty to His face, as Pharaoh of old, but it is only to be overthrown and broken himself. God intends Israel to lead the nations of the earth, and to enjoy His own presence and blessing; the mightiest powers of the world are utterly unable to prevent it. If man had faith, he would not attempt an enterprise so hazardous, but would bow to God's purposes; but, alas! man has not faith, and so rushes blindly on to his own destruction.

This is what Jehovah says about the movement of this great enemy: "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 put hooks into thy jaws, and I will bring thee forth, and all thine army, horses and horsemen, all of them clothed with all sorts of armour, even a great company with bucklers and shields, all of them handling swords, Persia, Ethiopia, Libya, with them, all of them with shield and helmet, Gomer and all his bands, the house of Togarmah, of the north quarters, and all his bands, and many people with thee. Be thou prepared, and prepare for thyself, thou and all thy company that are assembled unto thee, and be thou a guard unto them" (Ezek. 38: 3-7). Here we have the vast array. Gog is leading on his hosts, with those of his many allies and vassals, against the people of the Lord. If it were simply a question between Israel and the enemy, the seed of Jacob would now be finally wiped out. They can surely then say, with the Psalmist, that were it not that Jehovah is on their side, with such a rising against them, they would be swallowed up quick (Ps. 124). But Jehovah will not give His chosen a prey to their teeth, but will turn upon their enemies in righteous fury and indignation. We observe a little Divine sarcasm in the words, "Be thou a guard unto them." The hosts of Gog will find their leader unable to protect himself when Jehovah rises up to defend His people's cause.

Israel's unwalled villages and want of practice in the art of war will attract the envious eye of their unscrupulous foe. Their great wealth will appear to be within easy reach of his rapacious hand. But he forgets that the eyes of the Lord run to and fro in the earth. His eye is upon Gog; He notes the thoughts that arise in the heart, and the plans that result.

He turns to the enemy thus: "After many days thou shalt be visited" (or "mustered"): "in the latter years thou shalt come into the land that is brought back from the sword and is gathered out of many people, against the mountains of Israel, which have been always waste; but it is brought forth out of the nations, and they shall dwell safely, all of them. Thou shalt ascend and come like a storm; thou shalt be like a cloud to cover the land, thou and all thy bands, and many people with thee. Thus saith the Lord God: It shall also come to pass that at the same time shall things come into thy mind, and thou shalt think an evil thought; and thou shalt say, I will go up to the land of unwalled villages: I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates, to take a spoil and to take a prey, to turn thine hand upon the desolate places that are now inhabited, and upon the people that are gathered out of the nations, which have gotten cattle and goods, that dwell in the midst of the land" (Ezek. 38: 8-12).

Russia has always been desirous of possessing the land of Palestine, but has never been able to accomplish the design; and if so eager now, while the land is largely a waste, how much more eager and desirous when the desolate places are inhabited once more, and that by a people with vast possessions, and apparently without protection! Ah! God is not in all his thoughts. His love to Israel for the fathers' sakes is neither known nor believed, hence the disastrous enterprise, undertaken so confidently.

Poor Israel! What distress this terrible invasion will plunge them into! After all their vicissitudes and their dreary centuries of banishment and suffering, is everything to be snatched from their grasp just when all looks so bright and fair? The Western hosts have not been able to stand, but have been Divinely judged and overthrown; the king of the North and his array have met with a judgement equally solemn; and is the Northern enemy to be allowed to spoil all for them?

Isaiah 33 seems to speak of the same time and circumstances. It follows the chapter that deals with the establishment of Christ's reign of righteousness and peace (Isa. 32). It pronounces woe on an enemy who comes up treacherously to spoil Israel, yet never having been so treated by them. We believe this refers to Gog, of whom Sennacherib was an early type. Israel's distress is vividly described in verses 7-9: "Behold, their valiant ones shall cry without; the ambassadors of peace shall weep bitterly. The highways lie waste: the wayfaring man ceaseth; he hath broken the covenant; he hath despised the cities; he regardeth no man. The earth mourneth and languisheth; Lebanon is ashamed and hewn down; Sharon is like a wilderness, and Bashan and Carmel shake off their fruits."

But, as often remarked, man's extremity is God's opportunity. This has been blessedly proved on many occasions by the people of God. Israel will prove it gloriously when Gog's alien hosts swarm into their land. They have no might wherewith to beat down the foe; but God is near at hand and will intervene on their behalf. "Now will I rise, saith the Lord; now will I be exalted; now will I lift up Myself." Woe to the oppressors of the people of God when this is so! Here is His word to the boastful invader: "Ye shall conceive chaff; ye shall bring forth stubble: your breath as fire shall devour you. And the people shall be as the burnings of lime; as thorns cut up shall they be burned in the fire" (Isa. 33: 10-12).

Jehovah will make of Gog and his multitudes a permanent warning to the nations of the earth not to meddle with His chosen. No people have ever prospered that have ill-treated Israel, in strict accordance with the word: "No weapon formed against thee shall prosper" (Isa. 54: 17). Jehovah will sanctify Himself before the eyes of the Gentile world at large by His terrible dealings with Gog and his army. His fury will come up in His face, and there will be a great shaking throughout the land of Israel, resulting in a frightful destruction of the enemies of His people. Israel will not need to fight: Jehovah will fight for them, and, as on the shores of the Red Sea, they have but to stand still and see His salvation. He will dispose of their enemies in the coming day with the same ease as He disposed of Pharaoh's legions in the distant past. He will first create confusion in their ranks and turn their swords against each other (Ezek. 38: 21). This is no new method of warfare with God. He used the same means in Gideons day. (Judges 7: 22)

This will be followed by more direct Divine visitation: "I will plead against him with pestilence and with blood, and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain and great hailstones, fire and brimstone" (Ezek. 38: 22). Such, proud Russia, will be the end of thy mighty hosts in the day when thy hand is lifted up against the people of the Lord! As in the days of Joshua Jehovah cast down great stones from heaven upon the enemy, and as in Deborah's time the very stars in their courses fought against Sisera, so will it be in the day to come. His thunderbolts will work fearful havoc amongst the enemies of His people (Joshua 10: 11; Judges 5: 20). The very windows of heaven will be opened, as it were, to pour down destruction upon them.

Who can stand when God rises up? Frail, yet daring, man may assemble all his might, and kings and rulers may take counsel together, but the blast of the Almighty's nostrils is sufficient to scatter them all. Yet the lesson is never really learned, so evil and deceitful is the heart of man. In the Russian hordes, Jehovah will magnify and sanctify Himself, and all the nations shall know that He is Jehovah.

Immediately following this tremendous overthrow will go forth a summons to the fowls and beasts to feast upon the slain: "And, thou son of man, thus saith the Lord God: Speak unto every feathered fowl and to every beast of the field, Assemble yourselves and come; gather yourselves on every side to My sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan; and ye shall eat fat till ye be full, and drink blood till ye be drunken, of My sacrifice which I have sacrificed for you. Thus ye shall be filled at My table with horses and chariots, with mighty men, and with all men of war, saith the Lord God" (Ezek. 39: 17-20).

What fearful scenes of judgement and desolation this poor earth is to witness before everything settles down into the holy calm and rest of Messiah's reign! Only a little while before this ghastly summons a similar call will be made to the fowls of the heavens to feast upon the carcases of the Western armies, under the leadership of the beast and the false prophet (Rev. 19: 17-21); now they are invited to gorge themselves with the Russian hosts. Is this what Russia is training her vast armies for at the present time? Terrible thought! fearful contemplation!

So numerous will be the weapons left upon the field, that the children of Israel will not need to cut firewood for seven years afterwards. A solemn lesson of righteous retribution, surely, before all eyes during the opening years of the millennium! "And they that dwell in the cities of Israel shall go forth, and shall set on fire and burn the weapons, both the shields and the bucklers, the bows and the arrows, and the handstaves and the spears, and they shall burn them with fire seven years, so that they shall take no wood out of the field, neither cut down any out of the forests, for they shall burn the weapons with fire, and they shall spoil those that spoiled them and rob those that robbed them, saith the Lord God" (Ezek. 39: 9, 10). Little do the superintendents of the Muscovite arsenals know the ultimate future of the vast stores under their hands.

After the birds and the beasts have performed their ghastly work, there will be nothing but bones to bury, but this will be a gigantic task. The whole house of Israel will be engaged some seven months in this dismal service. Gog will come up thinking to possess lands and much spoil, but will only find a grave: "And it shall come to pass in that day that I will give unto Gog a place there of graves in Israel, the valley of the passengers on the east of the sea, and it shall stop the passengers, and there shall they bury Gog and all his multitude, and they shall call it the valley of Hamon-gog. And seven months shall the house of Israel be burying of them, that they may cleanse the land, yea, all the people of the land shall bury them, and it shall be to them a renown the day that I shall be glorified, saith the Lord God" (Ezek 39: 11-13) .

There was no need to insert the word "noses" in verse 11 in the Authorised Version. The Revised Version omits the word. The addition of it obscures the sense. It is not so much that there will be an offensive smell as that this vast burying operation will cause all who pass by to stop and consider. Thus will God read a solemn lesson to many. His own people, as they pause and behold, may well say: "So let all Thine enemies perish, O Lord; but let them that love Him be as the sun when he goeth forth in his might" (Judges 5: 31).

The seven months not being sufficient to purge the land entirely, at the expiration of that time a staff of men will be told off to complete the work. The land is to be Jehovah's land, and glory is to dwell there; therefore nothing inconsistent with His holy presence, however apparently trivial, must be allowed to remain. "And they shall sever out men of continual employment, passing through the land to bury with the passengers those that remain upon the face of the earth, to cleanse it; after the end of seven months shall they search. And the passengers that pass through the land, when any seeth a man's bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land" (Ezek. 39: 14-16). Thus all who move about in the land will be expected to co-operate in the work of cleansing by setting a mark against stray bones that meet their eyes, that everything offensive may be completely removed. A bone is quite sufficient to defile the land in the eyes of Jehovah, as Num. 19: 16-18 shows.

Jehovah will then carry the war into the invader's own land: "And I will send a fire on Magog, and among them that dwell carelessly in the isles, and they shall know that I am Jehovah" (Ezek. 39: 6). We cannot tell precisely what form this will take; it is sufficient to know that God will not only overthrow Gog's hosts, but devastate his land in retributive judgement. Such is the future of Russia according to the word of the Lord by Ezekiel.

Micah 5 apparently refers to the Russian invasion also. "The Assyrian" finds his antitype partly in the king of the North, and partly in the Gog of Ezekiel. Micah 5, in our judgement, refers to Gog. Christ, the true Judge of Israel, is then in the land; He who once was born in Bethlehem Ephratah, and whose goings forth have been from everlasting, is then in the midst of His people, to feed, bless, and protect them. This makes the expedition of Gog and his hosts the more grave. "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" (Micah 5: 5, 6).

This is the final settlement of the Eastern question. This great question, which has perplexed all the leading men of Europe so long, Christ Himself will then set at rest for ever. None shall possess Zion and the glorious land but His elect; all other aspirants shall be disappointed, and all objectors and opponents shall be destroyed. Jerusalem, instead of being a burdensome stone to the nations, will be the centre of the earth, all dominion and glory flowing from thence.

Both Israel and the nations will learn a solemn lesson from all these appalling events. As regards Israel, we read, "So the house of Israel shall know that I am the Lord their God from that day and forward" (Ezek. 39: 22). Their hearts, now so cold and obdurate, will ere that day be turned to the Lord; they will then be teachable scholars in the school of Jehovah. The nations, too, will then learn their lesson, that Jehovah will not suffer Israel to be tampered with by others, but will deal with them Himself in His righteousness, that their evil may be purged away in order to receive His lasting blessing: "The heathen shall know that the house of Israel went into captivity for their iniquity: because they trespassed against Me, therefore hid I My face from them, and gave them into the hand of their enemies; so fell they all by the sword. According to their uncleanness and according to their transgressions have I done unto them, and hid My face from them."

After these words, Jehovah proceeds to speak of their blessings, closing with the gracious assurance, "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: 23-29).

How privileged is the Christian to be in possession of all this knowledge beforehand! Nothing is withheld from the heavenly joint-heirs of the risen Christ. Though our own proper portion is unquestionably in the Father's house on high, and not on the earth, we are permitted to know all that will transpire in this scene both prior and subsequent to the coming of our Lord Jesus Christ. May this lead us, not into a spirit of merely idle curiosity, than which nothing is more serious and dangerous in the things of God, but into earnest separation from the world, while faithfully bearing testimony to it. May our hearts ever be set on Christ in heaven, that when we hear His gracious voice saying, "Surely I come quickly," we may be able joyfully to respond, "Amen. Even so, come, Lord Jesus" (Rev. 22: 20).

There shall come a night of such wild affright

As none beside shall know,

When the heavens shall shake, and the wide earth quake

In its last and deepest woe.

What horrors shall roll o'er the godless soul,

Waked from its deathlike sleep,

Of all hope bereft, and to judgement left,

For ever to wail and weep! "

Babylon and the Beast.

Rev. 17, Rev. 18.

We picture before us in these chapters is a peculiarly solemn one to the Christian. It is not now the judgement of the ungodly world for its many sins and rejection of the Son of God, but of her who has for ages pretended to be the true spouse of Christ in the earth. It is His utter and final rejection of the vilest system that has ever darkened the earth — a system which, in spite of its manifold corruptions and evils, has all along claimed to be the true Church of God, outside of which there is no salvation.

The judgement of Babylon evidently occurs under the sixth vial, and is spoken of in that connection (Rev. 16: 19); but the brief notice there given of it was not sufficient for the Spirit of God. The subject being one of unusual gravity and importance, He pauses, ere proceeding with the prophecy, to devote two whole chapters to the details of it.

We will first examine Rev 17. It consists of two parts. Verses 1-6 furnish us with the vision; verses 7-18 give us the angel's interpretation of it. The vision is opened in a very remarkable manner: "And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgement of the great whore that sitteth on many waters" (verse 1). No careful reader can fail to be struck with the similarity of the language here to that in Rev. 21: 9. In the latter place the true bride, the Lamb's wife, is shown in all the beauty and glory with which she is to be Divinely arrayed; in the chapter before us we have the devil's evil and offensive counterfeit. We believe the Spirit of God purposely used almost identical language in introducing both, that the contrast might be fully before our minds. Assuredly our souls may gather profit and instruction from the consideration of both pictures, though so widely different in character.

The widespread influence of the harlot is declared in the fact that she "sitteth upon many waters." These are expressly explained to us in verse 15: "The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues." Local influence has never satisfied the false Church; she has always claimed to be "Catholic." Her evil arms have been extended north, south, east, and west, to the demoralisation and injury of all who have sunk beneath her sway, and, above all, to the dishonour of Christ, whose name she has professedly owned. Her ceaseless activity by means of her many agents and societies is well known to us all. Would God we were as earnest in spreading the precious truth of Christ!

Next, her evil character is declared as the holy eye of God sees it: "with whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication" (verse 2). "Fornication" is frequently used in a symbolical way in Scripture. The following are a few instances among many: 2 Chron. 21: 11; Isa. 23: 17; Ezek. 16: 29. It means evil intercourse with the world. Alas that this should have been true of any bearing the name of Christ! The Church is the deeply loved spouse of the absent Christ, and belongs to heaven, not to this dark and corrupt scene at all. Her path should ever have been that of a stranger, simply passing through on her way to meet the Bridegroom in glory. But so early as Paul's day the world crept in amongst the saints. He watched with deep concern the working of this at Corinth and elsewhere. To the Corinthians he wrote: "Already ye are full, already ye are rich, ye have reigned as kings without us, and I would to God ye did reign that we also might reign with you" (1 Cor. 4: 8). There was a disposition to accept ease and honour here rather than to cheerfully bear the cross of Christ.

Observe the yearning of his faithful heart in 2 Cor. 11: 2, 8: "I am jealous over you with godly jealousy, for I have espoused you to one husband that I may present you as a chaste virgin to Christ; but I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ." Babylon knows nothing of such sentiments as these, but has trafficked with the great ones of the earth for her own evil ends, and has simply stupefied with her corruptions the mass of those beneath her baleful influence. To fall into her snare is to lose all spiritual sensibility, and even conscience itself.

"So he carried me away in the Spirit into the wilderness; and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns" (verse 3). This point of view is very striking. When the angel showed John the bride of the Lamb, he carried him away "to a great and high mountain" (Rev. 21: 10). To get into God's thoughts about the true Church, we must be lifted above the mists and clouds of this world into the clear atmosphere of His own blessed presence. But the seer was carried "into the wilderness" to see the great whore! Thus would the Spirit of God remind us that all her surroundings are barren, even though her wealth and splendour abound. Do not genuine souls prove this? The impressive and gorgeous ceremonies of her ritual may captivate and overawe the senses, but they leave the soul unsatisfied and unfed. Ritual is not Christ, and He alone can satisfy the hunger and thirst of the soul.

In connection with both visions, John tells us he was carried away "in the Spirit." It is important to note this. On the one hand, heavenly things can only be truly learned when we are under the influence of the Holy Spirit; on the other, we only really discern the evil character of such a system as Babylon as He instructs us. With such deceitful hearts as ours, it would be hardly safe to gaze upon the glory and splendour of the harlot under any other guardianship. We might be attracted and ensnared.

Observe the woman's seat. She rides a scarlet coloured beast, with seven heads and ten horns. We will say more about this when we come to the angel's interpretation of the vision; we merely say now that it is the revived Roman empire. The harlot has always loved and striven after earthly supremacy; here she has it fully.

The Spirit of God next dwells on her gaudy attire: "And the woman was arrayed in purple and scarlet colours, and decked with gold and precious stones and pearls, having a golden cup in her hand, full of abominations and filthiness of her fornication" (verse 4). Here we have every mark of earthly glory and even royalty. How utterly opposite to all that God has declared as His mind and will for His Church! Her heart is plainly in the world, not heaven; present and seen things are everything to her, not the unseen and eternal.

Now examine the contents of her golden cup: "full of abominations." The Spirit means by this idolatry (compare 1 Kings 11: 5, 7). How awful that such an evil should ever have crept into the profession of Christianity! Such is the poor human heart that it yearns for an object that may be seen. This is fully shown in heathendom. In Christendom such things came in first as aids to worship and as memorials of the departed; they soon became full objects of adoration to superstitious minds. Babylon has helped this enormously by means of her priesthood and hierarchy. This is in plain defiance of the Law (Ex. 20: 3-5); how much more is it opposed to the spirit of Christianity!

Alas, idolatry will assume an even graver form still in the days to come! When the true saints of God quit this scene for the Father's house, and the presence of the Holy Spirit is withdrawn, the full height of human evil will be reached. We refer, of course, to the days of antichrist. Then it will not be a mere image or crucifix; but man, energised by Satan, will assume God's place and title, to his utter and fearful ruin.

The harlot's cup contained also "the filthiness of her fornications" (verse 4), speaking to us of the awful moral corruptions which have resulted from her guilty intercourse with the world. The two ingredients of her cup appear in their early form in the epistles to Pergamos and Thyatira. In addressing Pergamos, the Lord rebukes her for dwelling where Satan's throne is — i.e., in the world  - and then proceeds to speak of "the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed to idols, and to commit fornication" (Rev. 2: 12-14). In Thyatira we note a further advance in departure and evil, for Jezebel is brought before us, which calleth herself a prophetess and teacher, and seduces Christ's servants to commit fornication and to eat things sacrificed to idols (Rev. 2: 18-22). The whole epistle to Thyatira should be carefully pondered in connection with our subject, and it will be seen that Babylon the Great is really Thyatira fully developed.

Now let us look into the name and character of the great whore. It is on her forehead; there is no effort at concealment. Names in Scripture are declarative of character. Accordingly in this instance we have corruption unblushingly displayed. Evil as her history has been in the past, there are darker developments at hand. Her full character has not yet been told; but the day of her complete manifestation is near upon us. "And upon her forehead was a name written, Mystery, Babylon the Great, the Mother of Harlots and Abominations of the Earth" (verse 5).

Satan always imitates the work of God. God has spoken of a "mystery " — Christ and the Church (Eph. 3); Satan must needs have a mystery also. So at about the same epoch, when God is about to bring in His King of kings and Lord of lords, Satan brings forward his king of kings in the person of the Beast.

It may be asked, "Why is the false Church named Babylon?" It is an interesting but solemn study to gather together from the Old Testament Scriptures the various features that concentrated themselves in the city of this name of old. In Gen. 11: 1-9, we have its foundation as the expression of man's pride and independence of God; in Gen. 10: 8-12, in connection with Nimrod it becomes the seat of oppression and violence; later it becomes known for its splendour, even Israel being ensnared (Joshua 7: 21); and, finally, it was the very centre of idolatry, into which the people of God were carried captive because of their sins and unfaithfulness to God (Isa. 44, etc.). These are some of the leading characteristics of Babylon in the Word of God. It is exceedingly solemn therefore that when the Spirit of God would select a name whereby to describe the professing Church in its last stage on earth He judged no name so suitable as Babylon. The sober and reflecting reader has but to consider and look around, and he will see all these features before his eyes under the holy name of Christ.

There can be no real doubt that Rome is here before the mind of the Spirit of God. Two marks are given — one geographical, the other political —  which the reader should observe. The woman is said to sit on seven mountains (verse 9), and stated also to be "that great city which reigneth over the kings of the earth" (verse 18). Rome, as a seven hilled city, is well known; her political ascendancy was no less apparent when the vision was vouchsafed to the Apostle in the isle of Patmos.

Papal advocates have frequently endeavoured to turn away the keen edge of this Scripture by applying it to Pagan Rome, but all to no purpose. It is but to do violence to the Word of God. Better far own the truth of it, and separate from the evil before the judgement falls (Rev. 18: 4). Such is the Divine path for all who really desire to do the will of God.

On the other hand, Babylon must not be confined to the papal system. We are firmly convinced that it includes a great deal more. We have heard and read much of late years about "the reunion of Christendom," which appears to be the cherished ideal of a very large number of professing Christian people. We believe this will come about yet, but it will be reunion in darkest evil. No doubt, while the true saints of God remain in the world, such a calamity will be averted. Not a few find considerable difficulty in surrendering or sinking all that they believe they have learned from God, and thus a great barrier is raised by conscientious souls against the accomplishment of such a project. But when all the saints are removed to the Father's house, those who remain in the various ecclesiastical systems will doubtless sink their doctrinal and other differences, and unite together for the common weal, as they fondly suppose. In this way will ambitious Rome preside over the religious destinies of Europe once more, with the results that this chapter declares. No thoughtful observer can fail to see that this is the direction in which everything is now tending. The religious bodies are not to-day where they once were. Things have greatly changed during the last half-century. Doctrines that were regarded as vital realities then are viewed as mere matters of opinion now, to be held or surrendered at pleasure; principles for which earnest men contended and suffered in the past are waived and very lightly regarded to-day. The various systems are gravitating towards each other in a way that cannot be overlooked or denied. The Established Church is not now divided from Rome by such an impassable gulf as formerly; and the Dissenting bodies have followed in her wake to an alarming degree. We are not now speaking of the increased fraternizing of Christian men apart from denominational differences, but the gravitation of the various systems towards each other. This, we believe, will culminate in Babylon the Great, fully developed. At least, let the Christian reader pause and consider.

One more mark remains to be noticed before we turn from the vision to the angel's explanation of it: "And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus, and when I saw her I wondered with great admiration" (verse 6). The seer wondered, and well he might! He knew Jerusalem to be thirsty for the blood of the saints (Matt. 23: 34-37), and at the time of the vision he was suffering under the persecuting hand of pagan Rome, but he was here shown a symbol of the professing Church, and she drunken with the blood of the saints! It has been painfully verified. Pagan Rome slew its thousands, but Christian Rome (so-called) has slain its tens of thousands. What a day of reckoning is at hand! The sighs and tears of the helpless and the suffering have gone up to God. In His book all is faithfully recorded, and the tears are in His bottle. Righteous retribution will yet fall. Babylon will be overthrown and judged, to recover herself no more for ever.

In the interpretation of the vision some important particulars are added (quite a usual thing in Scripture), but the interpretation is chiefly occupied with the Beast. On this we shall be brief, as we remarked on this when dealing with "the times of the Gentiles." Three things are stated as to the Beast: "The beast that thou sawest was, and is not, and shall ascend out of the bottomless pit and go into perdition" (Rev. 17: 8). That is, it has had a past history, it is at present non-existent, but will yet be revived by Satanic power and energy. Of no power but Rome could this be written. Babylon, Medo-Persia, and Greece have each had their day and have fallen, never to rise to an imperial place in the earth again. But Rome will rise once more. The mighty power of the West will be brought together again by Satan just about the time when God will bring his First-begotten into the world.

The Beast's seven heads and ten horns are carefully explained by the angel. The heads have a twofold signification. First, they represent the seven mountains on which the woman sitteth, wherein we recognise the well-known fact that Rome is a seven-hilled city; secondly, "they are seven kings: 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" (verses 10, 11). "Seven kings," or forms of government. Five had passed away before John's day: kings, consuls, decemvirs, military tribunes, and dictators; the sixth, the imperial, was then in power. The seventh is thought by many to have been the empire of Napoleon 1. Satan's aim by his instrumentality was evidently to revive the old empire of Rome, but God's time had not come, so he continued but a short space. The eighth, which is of the seven, we believe, will be the imperial revived. In Rev. 13: 3, where the same power is before us, the wounded head of the Beast was healed, by which we understand the revival of the imperial authority.

The horns are kings, as the angel tells us: "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. These have one mind, and shall give their power and strength unto the beast" (verses 12, 13). It is very clear that this is still future. Never in the past did the Roman empire consist of ten kingdoms welded together, as this prophecy plainly describes. In ancient times Rome's vast dominions were under one government, and since the early part of the fifth century it has been in a state of dissolution, and many smaller kingdoms have arisen on its ruins. But in the future ten distinct kingdoms will be cemented together, each retaining its own sovereign, yet all under the general leadership of one head.

The harlot, then, will ride the beast. This is not true at the present moment, but Babylon will attain to this once more. The pontiffs chafe now because of their limited political power as compared with the past ages, and are always intriguing in order to possess more. Their dreams and desires will be abundantly realized at the time of the end, though but for a short space.

The harlot meets her judgment from those whom she has ruled. Weary of her charms, themselves being saturated with infidelity (rapidly working today), they turn upon her and destroy and despoil her: "And the ten horns which thou sawest and the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and shall 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" (verses 16, 17). We quote here from the Revised Version. "And the beast" is correct, not "upon." The Beast, the imperial chief, and his satellite kings will be of one mind in their outburst of indignation and rage against the harlot. Superstition will fall before infidelity, never to have a resurrection. This will be disestablishment with a vengeance. All profession of the name of Christ will be abandoned, and the great wealth of Babylon seized and appropriated by the rulers of Christendom.

But though her fall will be brought about instrumentally by means of the powers of the world, the hand of God is in the matter. He has a long score to settle with the great corruptress and bloodthirsty persecutress of His saints. God's side of the affair is shown in Rev. 18, and this explains Rev. 17: 17, which tells us that "God hath put in their hearts to fulfil His will." In Rev. 18: 1, 2, we read, "After these things, I saw another angel come down from heaven, having great power, and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird," etc.

Jerusalem of old met her doom at the hands of Nebuchadnezzar, but God was in it, and so here. God will permit the lawless hands of men to despoil and crush the whore, but it is His hand nevertheless. There is a solemn sequel to this overthrow. Flushed with their achievement, the Beast and his confederates will turn upon the Lamb at His appearing, to their own ruin, it need hardly be said (Rev. 17: 14).

The summons to "come out of her" has puzzled many readers of these chapters. We believe the Spirit of God intended the call to have influence with the people of God at all times, and not merely at the time when all is in process of fulfilment. Thus, wherever the anointed eye of the saint discerns any of the features of Babylon, it is incumbent on him to depart out, that he may have no fellowship with her iniquities, and so be clear of her plagues. "Let every one that nameth the name of the Lord depart from iniquity" (2 Tim. 2: 19).

The downfall of Babylon fills the kings of the earth — i.e., those outside the Roman empire — with sorrow and dismay. Their bitter lamentation is vividly described by the Spirit of God in Rev. 18: 9-14. The merchants and the shipmen take up the wail also: "And they cast dust on their heads and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate." Well may they weep and lament. The grievous departure from the simplicity of the apostolic upper room has caused the false Church to be the best customer the traders of the world have ever had. But this, when once overthrown, will never be restored; her ruin is final and irrevocable.

A mighty angel significantly took up a great millstone in the presence of the seer and cast it into the sea saying, "Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all." Israel, on the contrary, after her long career of evil, will be restored by God to His favour in sovereign grace and mercy.

Heaven and earth are at utter variance as to all this, as, alas! about many other things besides. While earth is bemoaning the ruin of the splendid harlot all heaven is filled with rejoicing. "Alleluia" resounds through the courts of heaven that so foul a blot has been at last removed from before God, that so great and long-standing a dishonour to His truth has been brought to an end. The marriage of the Lamb follows, to the joy of God and His saints.

"Crown the mighty Conqueror, crown Him,

Who His people's foes o'ercame;

In the highest heaven enthrone Him,

Men and angels sound His fame!

Great His glory!

Jesus bears a matchless name,"

"BREAK FORTH, O EARTH, IN PRAISES."

The Church.

Break forth, O earth, in praises

Dwell on His wondrous story;

The Saviour's name and love proclaim —

The King who reigns in glory —

See on the throne beside Him

O'er all her foes victorious,

His royal bride, for whom He died,

Like him for ever glorious.

Israel.

Ye of the seed of Jacob!

Behold the Royal Lion

Of Judah's line, in glory shine,

And fill His throne in Zion.

Blest with Messiah's favour

A ransom'd holy nation,

Your offerings bring

to Christ your King,

The God of your salvation.

The Gentiles.

Come, O ye kings! ye nations!

With songs of gladness hail Him,

Ye Gentiles all, before Him fall,

The Royal Priest in Salem.

O'er hell and death triumphant

Your conquering Lord hath risen;

His praises sound, whose power hath bound

Your ruthless foe in prison.

Hail to the King of Glory

Head of the new creation —

Thy ways of grace we love to trace

And praise Thy great salvation.

Thy heart was pressed with sorrow

The bonds of death to sever,

To make us free, that we might be

Thy crown of joy for ever.

- Sir E. Denny.

The Bride, the Lamb's Wife.

How refreshing it is to turn away from the dark sin of man and contemplate the magnificent grace of God! We have seen the awful evil of the false Church and the divine judgement upon her; it is now our pleasure to consider the glorious future that is in store for the true Bride of the Lamb.

God has His own wondrous purposes of grace, formed in His own great heart before time began. These He will assuredly accomplish for His own glory, spite of all human failure and the hostility of Satan. But He allows man first to show what he is. Thus the past six thousand years have revealed a long story of human sin and shame, whether in the world, in Israel, or in the Church of God. When man's sad story is fully told, God will come in, setting all aside and accomplishing His own eternal counsels in rest and glory. This is due to Christ, who suffered all in this scene that God might be glorified.

In pursuing our present theme we will first ask the reader's attention to Eph. 5: 25-32: There we have the affection of Christ declared for the Church. The Apostle in this place is really giving practical exhortations to the saints as to their conduct in the different relationships of life. But he was so full of the great theme that he had been commissioned to everywhere unfold that even when exhorting thus he could not refrain from bringing in Christ and the Church.

The Christian wife is bidden to consider the Church's position in relation to Christ and to render due obedience to her husband. The Christian husband, on the other hand, is directed to keep before him Christ's affection for the Church as his pattern of behaviour to his wife. The Spirit of God would lead us into God's thoughts and show us heavenly patterns, that they may have their due effect in our daily walk on earth. May the spirit of heaven enter into our various earthly relationships more and more!

Let the reader weigh well before the Lord the precious statement in verse 25: "Christ loved the Church and gave Himself for it." This is fuller and deeper than the statement in Matt. 13: 46: "Went and sold all that He had and bought it." It was one thing to surrender all His earthly rights as Son of David and Son of man, but quite another to lay down His own life. "Jacob served seven years for Rachel, and they seemed unto him but a few days for the love he had to her" (Gen. 29: 20). But Christ did more than serve. He suffered and bled that the Church might be His own possession for ever. Was ever love like this? But it could not be otherwise. Sin stood in the way. Divine grace must have a righteous foundation, so He accepted the cross with all its unutterable agony and shame, that every righteous claim of the Throne of God might be met. For the joy that was set before Him He endured the cross and despised the shame (Heb. 12: 2). Now all barriers are removed, and His grace and love flow out richly and blessedly to all who believe in His name.

Let it be distinctly understood what Scripture means by "the Church" which Christ so loved. Many are vague as to this, having a general idea that the term includes all the saved from the beginning to the end of time. We sometimes meet with the phrase, "The Church in Jewish times," &c. But we are firmly persuaded that this is a great mistake. We find no mention of the Church in the Old Testament at all. There we find God dealing with an elect nation, blessing them after an earthly manner in the Land of Canaan. The godly in the midst of that nation and elsewhere appear as so many units looking up to God in their own individual faith, but a scheme for forming them into a corporate body nowhere appears. When but Lord Jesus was here in flesh He spoke of the Church as a future thing to be built upon Himself, the Son of the living God (Matt. 16: 18). Clearly He did not regard it as then existing in any shape whatever. The birthday of the Church of God was the Day of Pentecost, when the Holy Spirit descended from heaven according to the promise of the Lord Jesus (Acts 2).

Even then the full character of the new company was not revealed. It is questionable whether any of the first Christians knew at the beginning into what a wonderful sphere of heavenly blessing they had been introduced. The unfolding of this was reserved for Paul — one born out of due time. To him, by special revelation, was made known God's eternal counsel concerning Christ and the Church. Hitherto it had been an unrevealed secret — "hid in God" (Eph. 3). Then it came out that God was forming believing Jews and Gentiles into "one new man" — to be the body of Christ the Head, and, as we shall see shortly, to be His Bride in the day of glory.

Into this those who lived and died prior to the Pentecostal outpouring do not come. Those who follow us in testimony on the earth are again a distinct company of saints, with a portion peculiar to themselves. It is no question of merit or superior godliness, but of God's own sovereign intentions. If He has chosen to keep the best wine until now, none do well to complain; and if He has seen fit to provide some better thing for us than for other companies of saints, who dare find fault? If the Church's portion, like Benjamin's mess, is really five times as much as that of others, let us see to it that we enjoy it, and not endeavour to explain it away (Gen. 43: 34). The Old Testament worthies will certainly find their place in heaven for ever (Heb. 11: 16), but will not stand in the same relation to Christ as the believers of the present dispensation, though their blessings, of course, as ours, is founded on His blood. Through His grace, all who are saved now are called into a special place of honour — a peculiar character of blessedness.

Christ displayed His love in the past, then, by giving Himself up for the Church. His affection is proved in the present by His constant and unwearying care. We read "that He might sanctify and cleanse it with the washing of water by the Word" (Eph. 5: 26). He applies His own gracious Word to her who is to be His companion in bliss for ever, that her thoughts and desires may be formed suitably to Himself, and that she may be weaned from every attraction that Satan and the world present. He brings Himself and His glory constantly before her heart, and thus she is not only cheered and helped in the desert path, but she is able to put from her everything inconsistent with the One to whom she is going. This is the aim and object of all His present care and attention. He would have His beloved Church heavenly practically while waiting to see His face.

Such is His love and grace; but what shall we say as to the response of our hearts to it? "So much to be loved, and so little to love." We have not been all we should have been for Christ. The Church has not kept herself as a chaste virgin for Christ, but has trifled with many lovers, to her hurt and loss. Nothing is so painful as unrequited love. How Solemn to read "I have against thee that thou hast left thy first love" (Rev. 2: 4). Let us confess our failure. Let us frankly own that we have not appreciated and responded to the heart of Christ as we should. In the days that yet remain, ere all is closed in glory, let us cultivate earnest affection for Him. This can only be as we keep near to Him and learn the deep secrets of His wondrous love to us.

The next step is the presentation to Himself, and for this we wait: "That He might present it to Himself a glorious Church, not having spot or wrinkle, or any such thing: but that it should be holy and without blemish" (Eph. 5: 27). This takes place when He descends into the air to receive His blood-bought Bride to Himself. The last Adam is to have a partner in His dominion, even as the first. She shall sit with Him on His throne, even as He now sits with the Father on His throne.

Thou too shalt reign —

He will not wear His crown of joy alone;

And earth His royal bride shall see

Beside Him on the throne.

What a transformation His grace will effect in that day! The Church will then be glorious; each member of it bearing His own heavenly image. No spot or wrinkle will be seen. Every bit of worldliness is a stain on the garment of the Bride. Wrinkles are signs of decay. Alas! there were many to be seen before the great Apostle of the Church went to his rest. He saw love declining, zeal waning, and the world creeping in on every hand. But the holy, yet loving, hand of the Lord Jesus will remove all in that day. Every thing that would remind of wilderness, failure, shall be obliterated. The Church will then be holy, not only in nature, but in ways. She will be without blemish also. In the midst of much that grieves and disheartens now, how joyful and elevating is the contemplation of it! After showing that in doing all this Christ loves the Church even as Himself, well does the Apostle close by saying: "This mystery is great: but I speak; in regard of Christ and the Church" (Eph. 5: 32).

Turn now to Rev. 19: 1-10. There we have the marriage supper of the Lamb. It must be carefully observed that this is a heavenly scene preparatory to the appearing of Christ with all His saints. This scene is therefore entirely distinct from that which is described in Ps. 45. There we have the Messiah present on earth with His sword girded upon His thigh for the subjugation of all His foes, and for the establishment of His glorious kingdom. At His right hand stands the Queen in gold of Ophir, but we must not understand her to be the Church of God. It is Israel, the earthly associate of the Messiah, as the Church is the heavenly Bride of the Lamb. To Israel it will then be said, "Thou shalt no more be termed forsaken, neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a man marrieth a virgin, so shalt thy sons marry thee, and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee" (Isa. 62: 4, 5). The mutual affection of Messiah and Israel will be found fully expressed in the Song of Solomon.

But the Church's association with the Lamb is heavenly in its character; the nuptials are brought before us in Rev. 19. We do not regard this as the presenting to Himself spoken of in Eph. 5: 27. That is the first thing after the meeting in the air, and is entirely between the Bridegroom and the Bride. The marriage supper is the public event when all the friends of the Bridegroom are called together to share in the general joy.

This apparently immediately follows the judgement of Babylon the Great. When the false woman is thus dealt with, all heaven is filled with triumph and praise. While earth is mourning over her overthrow, the courts of heaven are resounding with Alleluias. Then the true Bride is seen: "And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of many thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice and give honour to Him, for the marriage of the Lamb is come, and His wife hath made herself ready" (Rev. 19: 6, 7). From this point we hear no more of the four-and twenty elders. We believe them to represent the whole company of the heavenly saints, i.e., the believers of Old Testament times and the Church of God. Now that the Bride is brought forward as such, the symbol of the elders is dropped. The different classes of saints fall into their respective places, and are henceforward shown in their own particular relation to Christ.

What a moment of joy that will be for Christ and for us! He will see then of the travail of His soul and be satisfied. He will see, at least in measure, that He has not laboured in vain nor spent His strength for nought. His blessed heart longs for the time when He will surround Himself with all those for whom He died. He will not rest until He has finished the thing and has us all at home in the Father's house in glory. In contemplating future glories, we are apt to think principally of the bliss that will then be ours. But let us think of Christ's part in the matter. It is the day of the gladness of His heart. His was the sorrow and woe; His shall be the blessedness and joy. He is worthy of it all.

The marriage supper is not described in detail. It would not accord with the general character of the Book of Revelation. A few sentences are written, but that is all. We read "His wife hath made herself ready." This does not imply any sort of human fitness, which could have no place in heaven, but simply (so we judge) that she has put on the garments which divine grace has provided. According to His riches in glory all is given, that the heavenly Bride may be found a suitable companion for the Lamb.

But though there is no such thing as human fitness, the excellent deeds of the saints, wrought on earth through the gracious operation of the Holy Spirit, are had in remembrance at the wedding feast. "And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness (lit. "righteousnesses") of the saints" (Rev. 19: 8). Never will Christ forget the good works of His own. His eye notes and His hand records every little reproduction of Himself, whether in general walk or in active service. Even a cup of cold water given for His sake will be remembered above, no small encouragement, surely, for all who really seek the honour of His Name. In this sense, we are weaving our garments now. Solemn, yet blessed, thought for us all!

There are guests at the supper. "And he saith unto me, write, Blessed are they which are called to the marriage supper of the Lamb'' (Rev. 19: 9). Who are these? Not angels, for they are never said to be "called." The term is only used of objects of redeeming grace, i.e., of men. Are not these the friends of the Bridegroom, as John the Baptist said in his day? (John 3: 29.) Heb. 12: 22-24 comes to mind also. There we have the different companies in "the heavenly Jerusalem," and among them "the spirits of just men made perfect" as distinct from "the Church of the first-born ones." These are plainly the saints of the Old Testament dispensation. They will share in the common joy of the marriage-day, though not included amongst the myriads who form the Bride.

Need we wonder that the angel thought it necessary to add, "These are the true sayings of God"? The glory of the scene is so wonderful, the relationship so intimate, the blessedness so vast, that the heart needs, as it were, to be assured that it is really God's intention to make it all ours. Oh, that the thought of the future acted more powerfully upon our lives in the present! Seeing that we look for such things, what manner of persons ought we to be in all holy conversation and godliness!

We will now pass to Rev. 21. There we have the Bride shown under the symbol of a city — the holy Jerusalem. Many figures are borrowed from the Prophet's description of the earthly city, and are here given a heavenly turn by the Spirit of God. Every reader should carefully observe that this chapter does not describe the Bride's home, but herself. This is necessary to remark, as many have read these glowing utterances as referring to heaven. Some may wonder why such a symbol should be used of the Bride of the Lamb. We must remember that she is to be associated with Him in all His future government. When He administers the government of the earth, His Bride will share in His honours. Viewed as in connection with the earth, she is set before us as a city, radiant in glory, and illumined by the divine presence.

How full of meaning are the words "the Lamb's wife." The title "the Lamb" reminds us of the sufferings and death of the Blessed One. The Church is called to have fellowship with His sufferings during the present time; and, in consequence, shall participate in His glory. The suffering comes before the glory. Let us remember this. It may help us in some of the circumstances through which we may have to pass for His Name's sake.

It should be carefully observed in Rev. 21, that verses 1-8 speak of eternity, and that verse 9 carries us back to the millennial condition of things. Verses 1-8 follow the description of the great White Throne, which will be set up at the very end of time, when the heavens and the earth are no more. The language of the verses clearly refers to a condition settled for all eternity, whether for the blessed or for the lost. But the succeeding verses carry us back to the time-state. Does not the mention of the vials and the plagues prove this? And if confirmation be needed, we would refer the reader to the mention of "nations," "kings," and "healing" (Rev. 21: 24-26; Rev. 22: 2). Such expressions would not be used if the eternal condition were being described. Rev. 21: 9  -  Rev. 22: 5, we have no doubt, shows the Lamb's wife in her millennial attire.

To behold this glorious vision, John was carried away in the Spirit to a great and high mountain. It is good to get far above all the mists and swamps of this poor world, and to enter into God's thoughts. The Spirit of God delights to show what the Church is to be in the future, that it may have power over our souls during the present. It was a fairer sight that was shown to John than Moses beheld when with God on the heights of Pisgah. The one was earthly, the other heavenly; the one was soon marred by the sins of God's people, the other will retain its God-given perfection for ever.

In describing the Holy Jerusalem the Spirit uses a great many charming figures, all very full of meaning. Our space will not permit of a detailed examination of them all; we must content ourselves with a few brief remarks. But we earnestly commend the study of this chapter to all who love our Lord Jesus Christ. It will amply repay care and patience. The Spirit of God is here showing the glories with which divine grace will invest the Church in the coming day. What more pleasing or elevating study for our hearts? What more sanctifying in its effects'?

First, she is said to have "the glory of God." Hope has given place to realization, expectation to possession. For this the Lord Jesus prayed to the Father, and for it we rejoice in hope. Then the Church will be a perfect light-giver. "Her shining was like a stone most precious, even like a jasper stone, clear as crystal." Her shining has been sadly marred here. She has suffered the world and other things to come between her and her Lord. It is only as He shines on His own that they are able to reflect His glory before the eyes of others.

Next we read of "a wall great and high." This suggests the twofold idea of separation and security. Alas! the Church has not been careful to exclude all evil during her sojourn on earth; but in the glorified state "there shall in no wise enter into it anything that defileth." Separation from evil will then be perfectly carried out. Also, what security is there! No more thieves and robbers occurrent, and the roaring lion no longer going about seeking whom he may devour. And, what is even more blessed, no more evil hearts of unbelief to lead us astray!

There are gates, implying intercourse with the outside world. The heavenly redeemed will not keep to themselves the blessings of God, but will gladly dispense them to all around. Angels are at the gates. Their place is not to rule, but to serve. They are content to be the heavenly porters of the city. No jealousy is in their hearts. They know their place, and fill it for God; and they admire the grace which has called redeemed men to an incomparably higher place and relationship. God is glorified in it all, and that is sufficient for them.

The gates bear "the names of the twelve tribes of the children of Israel." This fact has been viewed by some as showing that the earthly Bride is contemplated in these chapters. But there is no need thus to understand the statement. The names are on "the gates" which, as we have said, speak of intercourse with the outside world. Now it is plain that God will administer the earthly part of the inheritance by means of Israel. We regard this connection with the heavenly Bride to be as follows: The latter will be the inner circle of government and in closest association with the King; Israel will be the outer circle of government, and will be in direct contact with the people of the earth. Even in present day administrations these differences may be seen; the Cabinet being the inner circle in connection with the Sovereign, lesser officers forming the outer circle who come into more direct contact with the people.

The wall of the city has twelve foundations, and on them are inscribed "the names of the twelve Apostles of the Lamb." This reminds us of Eph. 2: 20. The Church is built on the foundation of the Apostles and Prophets. They were the vessels inspired by God to bring out the truths, far in advance of Old Testament revelation, that are needed for the present dispensation.

When the city was measured with the golden reed its length, breadth, and height were found to be equal. Tested by divine righteousness no inequality or unevenness is detected. How different now! We often see much unevenness, if not positive crookedness, and it causes our hearts pain. But how complete the change in the day of glory! Christ's own perfection will be everywhere seen, to the delight and admiration of all. "And the building of the wall of it was of jasper," speaking of divine, though not Godhead, glory (Rev. 4: 3); "And the city was pure gold, like unto clear glass"  - divine righteousness everywhere seen. The precious stones follow, into the details of which we cannot now enter. They show that every kind of beauty will be displayed in the glorified. God's own character will be seen in all; all His excellencies will be manifested as never on earth.

Each gate was of one pearl. This reminds us of the well-known parable in Matt. 13: 45, 46. From whatever point the holy city is viewed, there is the memorial of the deep love of Christ — that love which led Him into unutterable depths that we might be His for ever. "The street of the city was pure gold, as it were transparent glass." "The street" is emblematic of intercourse. How sweet and perfect will this be with each other in the glory! Our intercourse is frequently marred here, through the unwatchfulness of our hearts. In glory it will be according to divine righteousness, agreeable to God, and a delight to us.

No temple was seen in the Holy City, in contrast with the earthly. Israel's metropolis will possess the Temple of God once more (Ezek. 40. &c.); at once a privilege and joy. But this cannot be for the heavenly saints, who are to enjoy a nearness to God peculiarly their own, through Christ's redemption. No part of the heavenly city is more holy than another; the presence of God and the Lamb fill it throughout.

Nor is there any need of created light, for the glory of God is there, and the Lamb is the lamp thereof. The homage of the kings of the earth will gladly be paid to the Lamb's wife, and the nations shall walk in its reflected light. Not only so, but from the Throne of God and of the Lamb, through the city, a river of blessing will flow, for the benefit of all. Eternally fruitful the glorified will be, and, during the millennial age, will minister to the nations for their healing. Creation's scars shall all be removed.

These are some of the glories that await us. Every sentence in Rev. 21, 22, is divinely full, and, blessed be God, divinely true. His own matchless grace will make it all good in all His own, for Christ's glory. These are glories and joys that will never fade. It is refreshing to contemplate the Bride in her eternal condition, after considering her millennial relationship and connections. When all things are made new, the Holy City, New Jerusalem, will come down from God, out of heaven, prepared as a bride adorned for her husband (Rev. 21: 2). Still a Bride. The freshness not departed, the first glow of love not vanished. The Bridegroom's love perfect for her, and hers perfect for Him, and that for ever and ever.

He is coming, coming for us;

Soon we'll see His light afar,

On the dark horizon rising,

As the Bright and Morning Star,

Cheering many a waking watcher,

As the star whose kindly ray

Heralds the approaching morning

Just before the break of day.

Oh! what joy, as night hangs round us,

Tis to think of morning's ray;

Sweet to know He's coming for us,

Just before the break of day.

He is coming, coming for us;

Soon we'll hear His voice on high;

Dead and living, rising, changing,

In the twinkling of an eye

Shall be caught up all together,

For the meeting in the air;

With a shout the Lord, descending,

Shall Himself await us there.

Oh! what joy that great foregathering,

Trysted meeting in the air;

Sweet to know He's coming for us,

Calling us to join Him there.

He is coming as the Bridegroom

Coming to unfold at last

The great secret of His purpose,

Mystery of ages past,

And the Bride, to her is granted

In His beauty now to shine,

As in rapture she exclaimeth —

"I am His, and He is mine."

Oh! what joy that marriage union

Mystery of love divine;

Sweet to sing in all its fullness —

"I am His, and He is mine."

Christ Millennial Reign.

In our consideration of future judgements and all glories, we have now arrived at that happy and glorious period which has been the theme of the Holy Spirit almost since the world began — the millennial reign of the Second Man, our Lord Jesus Christ. At various times, and in many ways, has the Spirit of God spoken of that epoch in the Scriptures of the Old Testament. Sometimes He presents us with a striking picture which, by the light of later revelations, the instructed mind cannot fail to understand; as for example, the appearing of Melchizedek, King of Righteousness, and King of Peace in Gen. 14. On other occasions, we find Psalmists breaking forth into rapturous song, and depicting in glowing strains the glorious time that is coming for this poor sin-stricken earth; and later, especially in the days of Israel's declension and ruin, we find the Prophets borne along by the Spirit of God, and sublimely describing the glories and blessedness of the same wondrous period. Not that all who thus spoke fully understood their own utterances. They were frequently carried far beyond what their own minds could enter into. As we read in 1 Peter 1: 11, "Searching what, or what manner of time the Spirit Of Christ which was in them did signify, when it testified beforehand the sufferings of Christ and the glories that should follow." But whether Moses, Psalmists or Prophets wrote, it was one Spirit speaking through all, for the rest and joy of faith, and for the warning of the ungodly.

Our present subject is immense, and, if fully considered, would require a considerable volume to itself. As this cannot well be, and as it is important to be concise, we propose to deal with the coming millennium in the following order. We will endeavour to show what that glorious time means: —

1. For Christ.

2. For the Heavenly Saints.

3. For Israel.

4. For the Nations of the Earth.

5. For the Creation in General.

6. For Satan.

1. It will be the hour of CHRIST'S supremacy as Man, not only over the heavenly part of the inheritance of God, but over the earthly also. This consideration should make it clear to every mind that there can be no millennial blessing until Christ comes. It used to be vaguely thought by many that the millennium will run its course prior to His appearing; His coming for judgement being placed by such expositors at the close of that period. But a Christless millennium is, to say the least, a very unsatisfactory idea, not at all sustained by the Word of God. If any of our readers have any doubt as to this important point, we earnestly beg them to consider carefully Acts 3: 19-21. We quote from the Revised Version: "Repent ye therefore, and turn again that your sins may be blotted out (it is Peter's appeal to Israel), that so there may come seasons of refreshing from the presence of the Lord; and that He may send the Christ who hath been appointed for you, even Jesus: whom the heavens must receive until the times of restoration of all things, whereof God spake by the mouth of His holy Prophets which have been since the world began." This shows that Christ will remain in the heavens until the hour of Israel's repentance, and then will appear for universal blessings. His coming is therefore clearly pre-millennial.

The foregoing passage refers, of course, to the earth only. To understand the full glory of that day, Eph. 1: 9, 10, should be consulted. "Having made known unto us the mystery of His will, according to His good pleasure which He purposed in Himself, for the administration of the fullness of times; to head up all things in the Christ, the things in the heavens and the things upon the earth." (J. N. Darby's Translation.) Here we learn that God intends to make Christ the Head and Centre of a united system of heavenly and earthly glory. Everything is to be His. God has made known to us beforehand what His will and pleasure is, because of our connection, through grace, with Him who is to inherit it all.

Ps. 8 will then receive its full accomplishment. The Son of man there spoken of is not Adam, but Christ. The divine purpose is there declared to set Him over all the works of God's hand. The first man had this grant of power from God (Gen. 1: 26-28), but failed to act for His glory. He sold himself into the hand of the enemy, and became his tool and slave. When the Second Man takes up the reins of universal government in God's due time, He will glorify God perfectly, and bring in full blessing for all beneath His sway.

Perhaps the earthly glory that is in store for Christ is not sufficiently thought of by the saints at large. It is, of course, thoroughly believed and understood that He has present glory in heaven, and every redeemed soul owns gladly that He is worthy of it; but His future glory in the earth has not the place it should have in the minds of many. Yet it is due to Him as an answer to His humiliation below. It is not sufficient that He is glorified in heaven. He never was dishonoured there. But it is a perfect delight to those who love His name that He is to be glorified and adored in the very scene of His rejection and shame. God will see to this. Here where: His royal claims were scorned, every knee shall bow to Him; here where He was reviled and insulted, every tongue shall own that He is Lord, to the glory of God the Father. His Name shall be excellent in all the earth.

After all man's failure and sin, it is a relief to the heart to know that God has a Man in store to whom He can entrust universal dominion, and who will use it for His glory. The house of David, for whom God intended supremacy in the earth, miserably failed in the person of its choicest representative; the first great Gentile head (Nebuchadnezzar) to whom power was divinely entrusted after the failure of David's house, misused his might and authority; but God has One in reserve Who will succeed gloriously where they and all others have painfully failed.

The kingdom of Christ will be brought in by power and judgement. It is vain to cling to the notion of a peaceful subjugation of the whole world by means of the Gospel. Scripture nowhere countenances the idea, though, blessed be God, it everywhere proposes blessing for all, if they believe the Gospel. Ps. 45 vividly describes the coming of Christ to reign: "Gird Thy sword upon Thy thigh, O most mighty, with Thy glory and Thy majesty. And in Thy majesty ride prosperously because of truth and meekness and righteousness: and Thy right hand shall teach Thee terrible things. Thine arrows are sharp in the heart of the kings enemies; whereby the people fall under Thee" (verses 3-5) . This is not Gospel progress, but unsparing judgement of enemies. David and Solomon together typify Christ in His reign. The first was a man of war. He was ever shedding the blood of his enemies, with the result that his son succeeded to a peaceful throne, and was enabled to reign in rest and glory. Thus will it be in the day to come. "By fire and by His sword will the Lord plead with all flesh: and the slain of the Lord shall be many" (Isa. 66: 16). Then peace will follow on a righteous ground.

Righteousness and peace, therefore, will be the two great characteristics of the reign of Christ. Melchizedek shows this typically. His personal name means king of righteousness, and the name of his city means peace (Heb. 7: 2). "Behold a King shall reign in righteousness . . . and the work of righteousness shall be peace; and the effect of righteousness, quietness and assurance for ever" (Isa. 32: 1-17). Evil will be promptly put down, instead of being borne with in long-suffering as now (Isa. 65: 20), and peace will flow universally. Righteousness will then be exalted, and iniquity will hide its head.

2. THE HEAVENLY SAINTS are to have part with Christ in this dominion. By "the heavenly saints" we mean not merely the Church of this dispensation, but all whose portion is above.* We observe at least four classes of these in Scripture: (1) The Old Testament believers; (2) the Church of God; (8) the latter-day witnesses who lose their lives for the testimony of Jesus and for the Word of God; and (4) those who refuse to worship the beast and his image. The first two of these classes will be removed to heaven at the Lord's descent into the air, in order to their coming with Him at His public appearing (1 Thess. 4: 13-18; 1 Cor. 15: 23, 51-55; Col. 3: 4). The third and fourth classes will apparently be raised at His appearing, in time to have part in His administration of the kingdom (Rev. 6: 9-11; Rev. 15: 2-4; Rev. 20: 4). All these are to share the reign of Christ. "The Saints of the Most High (or, high places) shall take the kingdom, and possess the kingdom for ever, even for ever and ever" (Dan. 7: 18).

{*The saints of the present period will, of course, have a closer and more intimate association with Christ than others. When He fills all in all, the Church, His body, has a special place (Eph. 1: 22, 23).}

Here a difficulty may present itself to the minds of some of our readers. It has been asked: "Are the heavenly saints to be actually on the earth during the kingdom?" By no means; our home is above. Even Christ Himself will not be personally present on earth throughout that period, else where the need for a "prince" to represent Him in Jerusalem? (Ezek. 44: 1-3; Ezek. 45: 7-25, etc.). Matt. 13: 41-43, may help us here. First we read of "The kingdom of the Son, out of which all evil will be purged. This is the earthly part evidently. Then we read of the kingdom of the Father, and it is in that we are to have our place; "Then shall the righteous shine forth as the sun in the kingdom of their Father." Our position in relation to the earth is thus compared to that of the sun. We shall be the world's light-givers, and dispensers of divine blessing. We shall visit the earth with Christ at His appearing, and probably afterwards; but our own proper habitation is the Father's house above.

The thought of such dignity should influence our walk in the world now. This is what the Apostle brought before the Corinthians, when, in utter forgetfulness of what they had been called to, they carried their grievances against each other before the world. "Do ye not know that the saints shall judge the world? And if the world is to be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? How much more things that pertain to this life?" (1 Cor. 6: 1-3). Our association with Christ in the coming kingdom is thus referred to as a truth well-known in that day. How grievous the fall when Christians not only lost sight of their own future place as the world's rulers and judges, but even admitted the idea of standing before the Great White Throne to be judged themselves! The notion of a general judgement, to which we refer, is a serious dishonour to the accomplished work of our Lord Jesus Christ.

Ere we leave this point, another important consideration must be briefly noticed. Our respective places in the coming kingdom will be allotted according to our walk and service in the present age. To the faithful servant the Lord will say, "I will make thee ruler over many things" (Matt. 25: 21-23). This is frequently brought forward in the epistles as an incentive to godliness of walk and diligence in service (2 Tim. 4: 1,2; 2 Thess. 1: 5; 2 Peter 1: 11). Let every Christian reader lay this seriously to heart. Suppose any to deliberately choose a path of ease and honour in this world, as the carnal Corinthians of old, will they — can they stand well in the approaching kingdom? (1 Cor. 4: 8-14). Impossible. But if, on the other hand, any are willing to let the world go by for Christ's sake, content to bear the cross day by day, will He fail to reward them suitably in the day of His glory? In this way David acted towards the companions of his distress when he reached the throne. The Greater than David will be equally mindful of every bit of faithfulness to His Word and Name.

3: ISRAEL'S PART in the millennial kingdom will, of course, be in the earth, according to the terms of Jehovah's promise to their fathers. The Land of Canaan is to be theirs for an everlasting possession, and Jehovah will plant them in it with His whole heart and with His whole soul (Jer. 32: 41). All their backsliding shall be forgotten and their sins forgiven, the law of God being henceforward divinely written in their hearts and minds. Ere these blessed results can be attained, Israel (the whole twelve tribes) will have to pass through terrible discipline in righteousness, Judah in the land and the ten tribes outside of it. But the remnant that shall be left after the sifting will be converted to God. "I will pour water upon him that is thirsty and floods upon the dry ground: I will pour My Spirit upon thy seed, and My blessing upon thine offspring: and they shall spring up as among the grass, as willows by the watercourses. One shall say, I am Jehovah's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto Jehovah and surname himself by the name of Israel" (Isa. 44: 3-5).

When the nation is thus right with God He will be able to use them as His instruments in dealing with others, and this in a twofold way. First, He will by their means put down enemies — Edom. Moab, and Ammon in particular escaping the devastating hand of the King of the North for this purpose (Dan. 11: 41; Isa. 11: 14). Then He will make them channels of blessing to all that are left of the nations. Micah 5: 7-9 is very interesting in this connection: "And the remnant of Jacob shall be among the Gentiles in the midst of many people as a dew from Jehovah, 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." Here we have Israel's twofold mission; as a lion among the beasts they put down foes, and as a dew from Jehovah they dispense blessing all around.

Jerusalem in that day will be the metropolis of the earth. It is Jehovah's chosen dwelling place, the spot that His heart desires as His settled abode and rest (Ps. 132: 13, 14). He has spoken glorious things of it, and intends to make it an eternal excellency, the joy of many generations (Ps. 87: 3; Isa. 60: 15). His presence will cause it to be called "Jehovah Shammah" ("Jehovah is there"). To that centre the representatives of the nations will annually go up to pay their court to the great King and to keep the Feast of Tabernacles (Ezek. 48: 35; Zech. 14: 16).

The sanctuary of Jehovah will be restored to Israel in the millennial day. Many particulars as to this and the redistribution of the land among the tribes will be found in Ezek. 48. Well may all who behold Israel's blessing then say, "Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee" (Isa. 12:6).

The prosperity of Solomon's day, when all Israel sat peacefully every man under his vine and under his fig-tree, eating and drinking and making merry, was as nothing compared with what God will vouchsafe to His people in the reign of David's greater Son (1 Kings 4: 20-25). David was led of the Spirit to describe the blessedness of that time in Ps. 72., and was carried far beyond himself into rapturous worship and praise. Faith, as it contemplates the future, breaks out into: "Blessed be the Lord God, the God of Israel"; while the enemy from without can only say with sadness, "Alas! who shall live when God doeth this?" (Ps. 72: 18; Num. 24: 23).

4. THE NATIONS OF THE EARTH will then receive their full portion of blessing in connection with the people of Israel. God's mercy to His chosen will be abundantly spread abroad. His way will be known upon earth and His salvation among all nations. The name of Jehovah will be excellent in all the earth, and all nations will call Him blessed.

Israel will not then be the coldly conservative people that they have been in the past, but will gladly share with others the rich blessings vouchsafed to them by God. But universal blessing cannot be until the millennial day. In vain do Christians speak of the whole world being converted by means of the Gospel as at present preached. The thought is well-intentioned, we are sure, but it is nevertheless a great mistake. Ethiopia will doubtless soon stretch out her hands unto God, but not as the result of Christian labour. It will be brought about by Jewish instrumentality, when Christ is here reigning on His throne in Zion. The divine intention by means of the Gospel of the grace of God is to "take out" from among the nations a people for His Name. The body of Christ is still in course of formation, and is being composed of believers from among both Jews and Gentiles.

In the Church, the distinctions of Jew and Gentile have no place (Col. 3: 11). In the millennium they will reappear, though in blessing. The Jew will have the chief place in the earth; the Gentile will be blessed subordinately. "Thus saith Jehovah of hosts; it shall come to past, that there shall come people, and the inhabitants of many cities; and the inhabitants of one city shall go to another, saying, Let us go speedily to pray before Jehovah, and to seek Jehovah of hosts: I will go also. Yea, many people and strong nations shall come to seek Jehovah of hosts in Jerusalem, and to pray before Jehovah. Thus saith Jehovah of hosts: In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you" (Zech. 8: 20-23). Their kings will be their leaders in this. The nations will have their respective kings in that day, but they will all recognise the supremacy of the Lord Jesus, as King of kings and Lord of lords (Rev. 21: 24-26; Ps. 72: 10, 11).

Conversion, if not absolutely universal then, will be very nearly so. "All Israel shall be saved" (Rom. 11: 26), and apparently the great majority of the surviving Gentiles also. The words of Zechariah quoted above, point to this, and we are told elsewhere that "the glory of Jehovah shall be revealed, and all flesh shall see it together"; also that "the earth shall be full of the knowledge of Jehovah, as the waters cover the sea"; and that the Spirit of God shall be poured out upon all flesh (Isa. 40: 5; Isa. 11: 9; Joel 2: 28). Yet we read in Ps. 18: 44, 45, "As soon as they hear of Me, they shall obey Me; the strangers shall submit themselves (marg. 'yield feigned obedience') unto Me. The strangers shall fade away, and be afraid out of their close places." Compare with this Ps. 66: 3; Ps. 81: 15. From these, and other passages, it would appear that some will bow falsely, and merely because they are in the presence of a power that it is impossible to withstand. It was so with some in the early days of Solomon's kingdom (1 Kings 1). Such, with others, perhaps born during the Lord's reign, will be only too ready to listen to the suggestions of Satan when he is released for a little season at the close (Rev. 20: 7-9). What is man! Grace does not attract him; and even glory will not permanently convince him!

5. We will now consider briefly what God will do in that day for the CREATION IN GENERAL. Man, by his sin, has not only brought ruin on himself, but has marred his home, and dragged down all the creatures dependent upon him. Thorns and thistles are marks of man's sin, much more the groans of the brute creation (Gen. 3: 18). Man, unlike angels, was constituted by God the centre of a system of things. The whole of this lower creation either suffers or rejoices with its head. This is its time of suffering. "We know that the whole creation groaneth and travaileth in pain together until now" (Rom. 8: 22). We who believe groan also in sympathy, our mortal bodies forming a link with the old creation. But we alone are in God's secret, as to where deliverance will come from, and when. Though it understands it not, "the earnest expectation of the creature waiteth for the manifestations of the sons of God." When Christ comes upon the scene, bringing with him the whole glorified family of God, then the creation will be delivered from the bondage of corruption into the liberty of the glory of the children of God.

What a change will then pass over this poor earth! Think of the wolf casting aside his savage instincts and dwelling peaceably with the lamb; the leopard lying down with the kid; the calf and the young lion feeding together; and a little child leading them all! (Isa. 11: 6-7; Isa. 65: 25.) Think also of the sucking child playing on the hole of the asp, and of the weaned child putting his hand on the cockatrice's den, and getting no harm! What days of peace and quietness for man and beast! There will be one solemn exception to this general deliverance — the serpent. "Dust shall be the serpent's meat" (Isa. 65: 25). The reason is not far to seek. Under this form the tempter seduced our first parents? and thus brought in all the misery; this God will never overlook or forget. The curse pronounced in Eden will not be revoked in this case (Gen. 3: 14). There will be physical changes also, at least in the land of Israel. Thus we read of a river flowing from under the threshold of the house of God, parting into two heads, going east and west, and fertilising wherever it goes (Ezek. 47.). We read also that "the desert shall rejoice and blossom as the rose," and that "instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree" (Isa. 35: 1; Isa. 55: 13). Barrenness will be practically unknown in the day of Christ's supremacy in the earth. Wonderful jubilee for this long-enslaved scene! Well may believers say "Amen. Come, Lord Jesus."

6. SATAN will then be placed under restraint. For a thousand years men will be spared temptation from without. If sin appears (an exceptional thing, it would seem, Isa. 65: 20), men will not be able to blame any but their own evil hearts. During the whole period of the reign of Christ, the great adversary will be confined to the bottomless pit (or the abyss, Rev. 20: 1-3). This should not be confounded with Gehenna — the lake of fire. The one is a place of temporary confinement, the other is his eternal portion, in common with ungodly men. Satan and his agents well know what is in store for them. When the Lord Jesus was on earth, demons recognised Him as their tormentor, and on one occasion besought Him not to consign them just then to the abyss (Matt. 8: 29; Luke 8: 31). The time for this is Christ's appearing, and it is in order that the whole earth may know peace and rest under His holy and beneficent sway.

Thus will the tide of blessing roll on. Earth's deep scars will be divinely effaced, and human sorrows and afflictions will cease. Though the population will enormously increase, there will be plenty for all, for the earth will be prolific as never before. There will be no want for His subjects; every need will be abundantly supplied. Surely such a term of blessedness and peace will convince men that the service of Christ is better than that of Satan! Alas, no! No sooner will Satan be released from his prison than he will succeed in stirring up rebellion. A vast hosts will be got together to make war on the camp of the (earthly) saints and the beloved city (Jerusalem). Divine retribution will fall at once, without warning or mercy (Rev. 20: 7-10). Nothing remains to be done but the judgement of the dead at the Great White Throne, which will follow in solemn sequence. On this we need not now dwell, having already considered it in an earlier paper. The reign of Christ as man being over, and all foes having been subjugated, Christ will deliver up the kingdom to Him who is God and Father. "When all things shall be subdued unto Him, then shall the Son also be subject unto Him that put all things under Him, that God may be all in all" (1 Cor. 15: 24-28). Here we pause. Time is no longer; eternity is come.

Christ is coming! let creation

From her groans and travail cease

Let the glorious proclamation

Hope restore, and faith increase:

Christ is coming!

Come, Thou blessed Prince of Peace!

Earth can now but tell the story

Of Thy bitter cross and pain;

She shall yet behold Thy glory

When Thou comest back to reign

Christ is coming!

Let each heart repeat the strain.

Long Thine exiles have been pining,

Far from rest, and home, and Thee

Soon in heavenly glory shining

Their Restorer shall they see:

Christ is coming!

Haste the joyous Jubilee!

With that blessed hope before us,

Let no harp remain unstrung:

Let the mighty advent chorus

Onward roll in every tongue:

Christ is Coming!

Come, Lord Jesus, quickly come!

Coming Events on Earth and in Heaven

Coming Events on Earth and in Heaven.

W W Fereday.

THE BLESSED HOPE

THE ELDERS IN HEAVEN

THE NEW EMPIRE AND ITS HEAD

THE CASTING DOWN OF SATAN

THE APOSTASY OF CHRISTENDOM

THE ANTICHRIST.

THE GREAT TRIBULATION

BABYLON AND THE BEAST

THE MARRIAGE SUPPER OF THE LAMB

THE RE-GATHERING OF ISRAEL

THE REVELATION OF JESUS CHRIST

THE RESTITUTION OF ALL THINGS

The Blessed Hope.

The outlook for the world is of the gravest possible character. Its advanced civilisation, of which has been so complacent, has utterly failed to preserve from the most colossal and the most barbarous conflict of the ages. The world's vaunted civilisation has, indeed completely broken down, and its priests and prophets can only bewail its ruin. From the present mighty upheaval a new order of things must needs emerge. A reconstruction practically every department of human affairs will take place. But what the result of it all will be — how it will operate — no one can say. There is ample room for anxiety on the part of rulers and statesmen everywhere.

It is no part of the duty of the Christian to occupy himself with the immediate future. The Spirit of God would concentrate our attention upon a certain fixed point in the purposes of God, when everything will reach its climax. We refer to the great Day of the Lord, which will be ushered in by the public manifestation of the Lord Jesus from Heaven. Of that Day prophets and psalmists have spoken and sung in ages past. That Day will bring about a total reversal of the order of things which it will fill here. It will bring to an abrupt termination "Man's Day" — this period of human pride and self-will — in order that the will of God may prevail. When "the world kingdom of our Lord and His Christ" (Rev. 11: 15) established, righteousness, peace, and blessing will fill the earth. Until then the anguish must needs deepen day by day.

The Day of the Lord, however near it may be, will not open just yet. Many prophetic events (which will doubtless be crowded into a very short space of time) must be accomplished before its inauguration. But there is a preliminary event (inseparably connected with the "Day") which may take place at any hour — the Lord's descent into the air to call up to Himself His Heavenly elect. It is the divine intention to bring forth "the saints of the Heavenly places" in the same glory with Christ when He appears. He will come "to be glorified in His saints, and to be admired in all them that have believed, in that Day" (2 Thess. 1: 10). In order that this may be, He will first gather up His own and fit them for the great display.

This is what the Apostle in Titus 2: 13 calls "the Blessed Hope." The Church is to see the Lord as "the Bright Morning Star" before Israel and the world behold Him "as the Sun of righteousness" (Rev. 22: 16; Mal. 4: 2). This will be the fulfilment of the Saviour's promise to His disciples on the eve of His departure: "I will come again and receive you unto Myself, that where I am there ye may be also" (John 14: 3). That there is no thought of death in this familiar passage is sufficiently proved by John 21: 22, 23.

Our feeble minds can scarcely comprehend what is told us concerning our Lord's return. He will descend, His mighty voice will be heard, sleeping saints will be raised, and living ones "changed in a moment" (1 Thess. 4: 16, 17; 1 Cor. 15: 51, 52). In the morning occupied with our usual toil; in the afternoon at home in the Father's house for ever. What an expectation!

The question may arise with some: "Will every saint be taken?" Unquestionably. It is "the Hope of righteousness" (Gal. 5: 5). God has connected the Hope with the righteousness with which He has invested us in the risen Christ. He whom God has "justified" must needs be also "glorified" (Rom. 8: 30). It would be a dishonour to the work of the Lord Jesus if one of His saints were omitted in the Day for which we wait. Even to the ill-behaved Corinthians the Apostle wrote: "We shall all be changed" (1 Cor. 15: 51).

The expectation of Christ should mightily influence us during "the little while." The Spirit brings it before us in Scripture in connection with all the circumstances of daily life. It is an incentive to holiness. "Every man that hath this Hope on Him purifieth himself, even as He is pure" (1 John 3: 3). It is impossible to cherish the though that we shall be conformed to His image presently without longing to be more like Him morally now. The Apostle in his prayer for the Thessalonians, in 1 Thessalonians 3 11-13, looked forward to the Lord's Coming as the consummation of a blameless and holy walk in them. It is

2. Comfort in Sorrow. Thus to the perplexed and the, bereaved, the Spirit, in 1 Thessalonians 4: 13-18, present the hope for their comfort and encouragement. The Old Testament believer looked for reunion with departed one in the realms of the dead (2 Sam. 12: 23); the New Testament saint looks to meet in the air, in resurrection life, and glory, all those to whom he has said farewell in the faith of Christ.

3. Cheer in Persecution. The Hebrew believers had suffered much, both in property and person, for the Name of the Lord Jesus. The Apostle earnestly desired that their faith should not droop by reason of their afflictions Accordingly he says: "Yet a little while, and He that shall come, will come, and will not tarry" (Heb. 10: 37) The loss would soon be over, and then the everlasting gain

4. Support under Oppression. To those who were enduring tyranny, whose good service was neither appreciated nor rewarded by those who held them in bondage, James wrote: "Be patient therefore, brethren unto the Coming of the Lord . .  the Coming of the Lord draweth nigh" (James 5: 7, 8). His eye sees all that comes upon His own during their pathway through the world, and He will adjust their every wrong at His return He is a righteous Lord.

5. Encouragement in Service. Thus we read is 1 Thessalonians 2: 19, 20: "What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence o our Lord Jesus Christ at His Coming? For ye are our glory and joy." Does the tried heart of the worker sometimes feel overcharged by the unbelief and waywardness of those amongst whom he labours? Let him encourage his heart with the happy thought that the full fruit of all true service for Christ will be seen without fail when He returns.

Above all things, the Spirit of God would produce in our hearts longing to see the Saviour's face. To work for Him is good, and will receive its reward; to wait for Him is better, and the reward is correspondingly more wonderful, as Luke 12: 35-38, 42-44 testifies. May our hearts be so completely detached from everything here that in response to His "Yea, I Come Quickly," we may be able joyfully to respond, "AMEN, come, Lord Jesus" (Rev. 22: 20).

The Elders In Heaven.

The history of the professing Church having been unfolded before him in the epistles to the seven assemblies the Apocalyptic seer next heard the call, "Come up hither," and immediately he found himself in spirit before the throne of God. John is here the representative of us all. The same Voice that saluted his ears in Patmos will presently be heard by the whole household of faith, and in a moment, in the twinkling of an eye, we shall find ourselves, not in spirit merely, but in person, in the midst of Heaven's glories, in the presence of God and the Lamb.

Grouped around the throne of the Eternal, John saw four and twenty thrones (not "seats" as in the A.V. of Rev. 4: 4), with four and twenty elders sitting upon them, clothed in white raiment, with crowns of gold upon their heads. From the first mention of them in chapter 4: 4 until the last in chapter 19: 4, the book of Revelation represents these elders as characterised by spiritual intelligence. They understand the divine purpose in connection with creation (Rev. 4: 11), they give interpretations to the Apostle in Rev. 5: 5; Rev. 7: 13, 14, they sing with appreciation of the Blood of the Lamb in Rev. 5: 9, 10; they celebrate the divine assumption of the Kingdom in Rev. 11: 16; and they acquiesce in God's judgement of the great whore in Rev. 19: 4. Who are these favoured ones?

Let it be distinctly understood that chapters 4 and 5 of Revelation do not give us a picture of what is, but of what will be. Heaven, at present, wears; no such aspect as that which is portrayed in these chapters. Not until the present enterprise of God's Spirit is completed will Heaven thus prepare itself for the work of judgement. It is important to keep this fact in mind if we would understand what beings are shown to us in the enthroned and worshipping elders.

Note, first of all, that they are a representative company. The elders, both in the Old and New Testaments, stand (or act) for the whole company of God's people (Ex. 4: 29; Deut 31: 28, Acts 11: 30). The number corresponds with the divisions of Israel's priesthood in 1 Chronicles 24 and 25. The twenty-four chief priests were representative of the whole priestly family. The elders of the Revelation are manifestly priests; their robes (Rev. 4: 4) and censers (Rev. 5: 8) indicating this. They have also a royal character, for they are both crowned and enthroned. They are not angels, for the angelic host is everywhere shown as a company apart (e.g., Rev. 5: 11); and, moreover, angels are not called to occupy thrones, rule being no part of their office (Heb. 2: 5). Nor are the elders the spirits of departed saints awaiting the resurrection, for their number remains the same throughout — there is no increase. Who then can the elders be but the whole Heavenly priesthood, viewed under this representative symbol? By the Heavenly priesthood we mean all those who are glorified at the moment of our Lord's descent into the air  - the saints of the Old Testament dispensations, and the Church "which is His Body" (Heb. 11: 40). All these, whatever differences there may be in their position and relationships in other respects, can unitedly and joyfully sing: "Unto Him that loveth us, and washed us from our sins in His own blood, and hath made us kings and priests unto God and His Father; to Him be glory and dominion for ever and ever. AMEN" (Rev. 1: 5, 6). I find myself amongst that holy throng !

These kingly priests are all seen enthroned in peace and rest in the presence of God and the Lamb, before God "arises to shake terribly the earth" (Isa. 2: 21). And "not the earth only, but also Heaven" (Heb. 12: 26). Not until chapter 6 of the Revelation does the Lamb commence to break the seals of the fateful book. But the judgement is manifestly preparing, for "out of the throne proceeded lightnings, and thunderings, and voices" (Rev. 4: 5) The elders are seen in holy calm: Not even the thrice "Holy" of the living creatures dismays them, as a similar cry distressed Isaiah so long ago (Isa. 6: 5). They are in the presence of God on the ground of redeeming Blood, and they know it. Judgement there must needs be, for the long-suffering of God is now ended, but judgement means nothing for those whose hope and confidence is the Blood of the Lamb.

What a scene is described to us when the Lamb takes the Book out of the right hand of Him that sitteth upon the throne! John was weeping sorely because no one in Heaven or earth was found competent to open (or even to look upon) the book, in answer to the angel's challenge. Told of a Lion — the Lion of the tribe of Judah — he looked, and behold a Lamb, and He bearing the marks of having been slain. It is the same glorious Person as the Son of Man of Daniel 7: 13, 14, who is there seen approaching the throne of the Ancient of Days in order to receive the investiture of the Kingdom; in Revelation 6:6, 7, He takes into His hands the book of the divine counsels as the only One in Heaven or earth capable of carrying them into effect. The book is completely filled — "written within and on the backside"; no purpose of God will ever require revision or addition. All that is required is One to put everything into execution.

The Lion speaks of irresistible power; the Lamb of redeeming grace. God's ultimate object is blessing. Accordingly, when judgement has done its work, redemption will be known in earth below even as in Heaven above. We get the celebration of this in verses 13, 14 of our chapter. When Judah's Lion rises up "Man's Day" will be brought to a close, and the Day of the Lord will set in.

The sight of the once-slain Lamb in the midst of the throne moves all Heaven profoundly. The elders rise from their thrones, and with the living creatures they fall low at His feet and chant His praise. The songs of earth wax old; Heaven's "New song" never. God will never weary of listening to His redeemed proclaiming the worthiness of the Lamb; both to Him and to them that song will have eternal freshness. The language of the new song is not correctly given in our Authorised Version It should run thus: "Thou art worthy to take the book and to open its seals, because Thou hast been slain, and hast redeemed to God by Thy blood out of every tribe, and tongue, and people, and nation, and made them to our God kings and priests; and they shall reign over the earth" (Darby's Translation). The language is not personal, but general. They speak not so much of those who derive benefit from the Redeemer's work, as of the work itself. Its wondrous value is their theme. It goes without saying that they are themselves blessed in virtue of it, and so, likewise, are the saints who are suffering at that time upon the earth; but, we repeat, it is the work, rather than the beneficiaries thereof, which they proclaim before the throne of God.

The angels then express themselves. The elders sing to the Lamb; the angels speak of the Lamb. With a loud voice they say: "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." All Heaven is thus in sympathy with the heart of God; every tongue proclaims the worthiness of the One who died. At last a Person has been found to whom power and riches can be safely entrusted, and who will use them for God and His glory.

But the circle of praise expands yet further, until Heaven, earth, and sea, in glad unison, say: "Blessing and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever." It is a prophetic anticipation of the complete deliverance of the whole creation (so long groaning in bondage) as the fruit of the Redeemer's work. The four living creatures respond with their deep "Amen," And the four and twenty elders fall down and worship.

Wonderful thought ! we may find ourselves in the midst of all these glories ere another day dawns.

The New Empire and Its Head.

As a result of the world's conflicts and disorders, a new federal Empire will arise in Europe. Its extraordinary characteristics will excite universal wonder and admiration. In men's eyes it will be incomparable, and its might irresistible. More than human wisdom will be required to bring it to perfection; but when it is established, it will represent the climax of all that men have been striving after from the beginning.

The idea of such an Empire is running strongly in men's minds to-day. The British Premier (Mr. H. H. Asquith), speaking in Dublin early in October, 1914, described his own aspirations thus: "A real European partnership, based on the recognition of equal rights, and established and enforced by a common will."

About the same time the following remarks appeared in The Glasgow Herald: "What a consciousness of strength it would give us, and what a splendid watchword for the struggle, if we could say, with our Allies, that we are fighting for a federated Europe, better still, if we could say we were fighting for a federated world!"

The Daily Mail of 21st December, 1914, hailed the agreement of the three Scandinavian monarchs, as possibly heralding "the beginning of the realization of the old idea of the formation of a nucleus United States of Europe." A prominent writer on military matters, referring to the fear of some that Russia may become the terror of Europe if the German power is broken, has suggested that the surest way of counteracting that danger, should it arise, would be the federation of the Western powers, even naming ten which, in his opinion, might advantageously draw together. All these statements, a few out of many that might be quoted, are interesting as showing the drift of things in our time. [Written in 1915. The idea of "a League of Nations" has made great advances since then.]

The new Empire, when it appears, will be, after all, an old one revived. Destined to be destroyed by the Son of Man at His second coming to earth, it is the same power that used violence to Him at His first coming. It is the Roman power, but in a form different in many respects from anything known in the past. Thus the Beast, which John saw rising up out of the sea in Revelation 13: 1, was in appearance like a leopard, its feet were as those of a bear, and its mouth as that of a lion. These creatures represent the world-empires which preceded Rome —  Babylon, Medo-Persia, and Greece (Dan. 7: 4-6). The Empire of the future will thus combine Alexander's rapidity of action with the Persian greed of conquest, and Babylon's tyrannical despotism.

Moreover, the Beast has ten horns. These, we are told both in Daniel 7: 24 and Revelation 17: 12, are ten kings, who will federate for mutual advantage under one powerful head. Nothing of the kind was seen in the Empire which the Goths destroyed! while powers of both past and future are divinely characterised as wild beasts. That is, they have neither conscience nor heart. Their dominion is founded on rapacity and brute force. Remarkably, the states of this intermediate period, while the Roman Empire is in abeyance, have voluntarily accepted this character —  all of them having adopted either a wild beast or bird of prey for their national symbol. Hence the British lion, the German eagle, etc.

Moreover the Beast has ten horns. These we are told both in Daniel 7: 4 and Revelation 17: 12 are ten kings, who will federate for advantage under one powerful head. Nothing of the kind was seen in the empire which the Goths destroyed.

The Gentile powers of both past and future are divinely characterised as wild beasts. That is, they have neither conscience nor heart. Their dominion is founded upon rapacity and brute force. Remarkably, the states of the intermediate period, while the Roman empire is in abeyance, have voluntarily accepted this character, all of them having adopted either a wild beast or a bird of prey for their national symbol. Hence the British lion, the German eagle, etc.

THE FOUR PHASES OF THE EMPIRE are indicated in Revelation 17: 8, it was, and is not; and shall ascend out of the bottomless pit, and go into perdition." During some twelve centuries it "was." Under this power, John himself was suffering. In A.D 476 its last remnant was extinguished. Accordingly, at the present time it "is not." Presently, it will "ascend out of the bottomless pit," which means that it will be revived by the energy of Satan. Finally, it "will go into perdition," being consigned to eternal doom by the Lord Jesus Christ at His appearing.

All the power of the resuscitated Empire will be centred in its distinguished chief. Thus, doings which are attributed to the Beast itself in Revelation 13: 5-7, are attributed to the horn upon the Beast in Daniel 7: 8, 11, 25. His confederate kings will "have one mind, and will give their power and strength unto the Beast" (Rev. 17: 13). For all practical purposes the Emperor is "the Empire." He wields its mighty power autocratically. The beginning of his prosperity will be the subjugation of three European Kingdoms (Dan. 7: 24). Then (the need of a strong hand being generally recognized) seven others will combine with them under his headship for mutual advantage. The archer upon the white horse who goes forth under the first seal is, in all probability, this victorious leader in the first stages of his career (Rev. 6: 2). He is "the prince that shall come" of Daniel 9: 26.

1. Religiously, the Empire will be infidel. Though it will be for a time in closest association with, and even dominated by, that which calls itself "the Church" (Rev. 17: 1-8), this will be a political arrangement only, involving no respect whatever even for Babylon's caricature of Christianity. [Religion tends more and more to become a mere matter of political convenience. Even Great Britain is not ashamed to pass as the patron of Mohammedanism when the political situation renders it advantageous to do so.] God will no longer be acknowledged even in the formal language of State documents. He will be openly blasphemed (Rev. 13: 6). The principle of Romans 13: l-6, will no longer have any application: the civil power will be in avowed apostasy. An image of the Beast will be set up, which the mass will readily worship, and also the Dragon, as the source of the Beast's power and authority. All who refuse to bow will be persecuted. These are not the saints of the Church period, who at that epoch will all be in the Father's house, but the fruits of the latter-day preaching of the Gospel of the Kingdom. The blood of these faithful ones, Jews and Gentiles alike, will be shed like water. The cries of the agonised sufferers of the Jewish race may be heard in the prophetic language of many of the Psalms (e.g., chaps. 9, 10, 44, etc.). Some of the brightest testimonies that have ever been rendered to God in this evil world will be rendered during the dark hours that will precede the Millennial dawn.

2. Economically the Empire will be the most burdensome despotism the world has ever known. Everything will be centralised. The Government will gather up all the cords into its own hands. Since the Government of that day will be an autocracy, it follows that one tyrannical hand will control the whole vast machinery of human affairs. This is the point to which the present craze for association, co-operation and nationalisation will ultimately land men. Every person will be required to carry a mark — either the name of the Beast or the number of his name. He may wear it in hand or forehead, as he may choose; but carry the mark he must, or be crushed out of existence, since none will be permitted to trade without it. Class distinction will exempt none from this iron rule; "small and great, rich and poor, free and bond" must alike submit (Rev. 13: 16). Wielded by his malignant lieutenant, the false prophet (the Antichrist of 1 John 2: 18-22), the power of the Beast will penetrate into every quarter. In their mad rage against all ancient authorities, men will produce a perfect welter by their revolutionary violence (Rom. 6: 12-17; Luke 21: 25, 28). This will create the need for a strong hand to intervene, and the opportunity for the Emperor of the future will thus arise. Men will be thankful for him until they prove by bitter experience that they have committed themselves to a more galling tyranny than they have ever known before. They will be "scorched" by their own boasted luminary (Rev. 16: 8).

This reign of terror will be ended by the abrupt appearing of the Lord from Heaven. The Beast and the false prophet, at the head of their hosts, with all the satellite kings in attendance, will make war against the Lamb; and theme two leaders will be seized, and consigned forthwith to the Lake of Fire (Rev. 19: 19, 20). Without experiencing death and resurrection, these — earth's greatest transgressors — will be summarily judged at least a thousand years before the Great White Throne is set up

The earth's only hope is Christ. Oh, that men perceived this!  Every scheme devised by men for the rectification of their wrongs, every device to place human affairs upon a sound and satisfactory basis, is doomed to disappointment. Christ is the Man of God's purpose. He, and He only, is able to make the rough places plain, and the crooked things straight. All this He will accomplish in His Day.

The Casting Down of Satan.

The greatest rebel in the universe, the prime instigator of all evil both above and below, is Satan. During many ages his insolent opposition to all God's will has been tolerated in divine forbearance, but the moment has been already fixed when His forbearance will end. Then the exalted transgressor will meet his doom.

Popular theology seems vague as to the present whereabouts of Satan. Some persons speak of him as if he were already in Hell; others appear to limit the sphere of his operations to the earth. That he has not yet been cast into Hell is sufficiently proved by his own words in Job 1: 7. Appearing before Jehovah amongst the sons of God on a certain occasion, the Creator inquired of him: "Whence comest thou?" To which he replied: "From going to and fro in the earth, and from walking up and down in it." It is most certain that when Satan or any other transgressors are once cast into Hell there will be no coming forth again to walk to and fro in the earth. Hell's woeful prisoners will not be permitted to roam about at will.

The truth is that Satan and his hosts have not yet been expelled from the heavenly places. Hence they are called in Ephesians 6: 12 (margin), "wicked spirits in Heavenly places," and in Isaiah 24: 21, "the host of the high ones that are on high." Satan himself is described in Ephesians 2: 2 as "the prince of the power of the air." Daniel 10: 11, 12 shows that evil spirits are even able (when permitted by God) to impede the journey of an angel, sent from above with an answer to prayer. Some have thought that the presence of rebels in the heavens accounts for the omission of the words "it was good," in connection with the work of the second day in Genesis 1: 6-8. The omission is certainly remarkable.

Romans 16: 20 assures us "the God of Peace shall bruise Satan under your feet shortly." Let us repeat to ourselves the word shortly." The career of the great disturber is nearing its end. Christ will soon "undo the works of the devil," according to the divine purpose (1 John 3: 8). The first of all prophecies — the word spoken in Eden — will then be completely fulfilled: "The seed of the woman shall bruise the serpent's head" (Gen. 3: 15). The saints are to be associated with Him in His mighty victory, hence the Apostle says "your feet" in Romans 16: 20.

Scripture indicates three steps in the overthrow of Satan. The first is found in Revelation 12: 7-12; the second in Revelation 90: 1-3; and the third in Revelation 20:10. Created originally "full of wisdom, and perfect in beauty," set upon the holy mountain of God as the anointed covering cherub (thus Prime Minister of the Universe, guardian of the rights of the divine throne), Satan will finish in the Lake of Fire (Ezek. 28: 12-17). Not as king will he be sent thither, but as the principal offender and greatest sufferer. It is a hymn, not Scripture, which has addressed him as "Satan, thou king in Hell." The fall of Satan, from heights to us inconceivable, to depths unimaginable, is appalling to contemplate.

In Revelation 12 the veil is drawn aside that we may behold wonders in Heaven. First we are shown the divine purpose concerning Israel (the sun-clothed woman), with Satan's opposition thereto; then we are permitted to witness a mighty struggle wages in Heaven between Michael and the Dragon, each the leader of angelic hosts. The result of the war is that Satan and his armies are cast out into the earth, never again to have a footing on high. This issue the Saviour saw in prophetic vision when the seventy returned to Him in Luke 10: 17, 18. The triumph over demons through His Name was to Him the earnest of the final victory.

The duration of the Dragon's sojourn upon earth is definitely stated — 1260 days. From this we learn that the expulsion from Heaven takes place in the middle of the last of Daniel's seventy weeks (Dan. 9: 27). As Isaiah 24: 21 shows, it is at the epoch of God's judgement of "the kings of the earth upon the earth." This passage indicates the order of these solemn happenings; first, the Heavenly foes overthrown, then the earthly.

The Church must needs be removed from the earth ere Satan and his followers are cast out of Heaven. Our conflict is characteristically with principalities and powers, with the universal lords of this darkness, "with wicked spirits in Heavenly places" (see J. N. Darby's translation of Eph. 6: 12). These now use their subtle influence to prevent our practical realization of our Heavenly portion in the exalted Christ. They will continue in their present position until at last our fighting days are done.

Heaven is filled with rejoicing at their expulsion. It is an important step towards the establishment of the Kingdom of God, and the authority of His Christ. "Now is come the 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 even unto death" (Rev. 12: 10, 11). Three companies of saints may be discerned in these verses: the raptured ones of 1 Thessalonians 4: 16, 17 (it is they who speak); the martyred witnesses of Revelation 6: 9-11, who loved not their lives even unto death; and the suffering saints of Revelation 12: 7; Rev. 13: 2, against whom the adversary's accusations have been directed. Never again will he be permitted thus to oppose the priestly service of (:Christ in Heaven, but for a brief season he will be suffered to oppose Him as Prophet and King by means of his two chief instruments as in Rev. 13.

Satan being cast into the earth, pandemonium will ensue. "Woe to the earth and to the sea! for the devil is come down unto you, having great wrath because he knoweth that he hath but a short time" (Rev. 12: 12) Horrors which are at present beyond the power of human minds to comprehend will fill the scene for an appointed period. Then the divine hand will come down upon Satan once more. Revelation 19: 11-21 presents to us in vivid prophecy the coming forth of earth's rightful King. The Beast and the false prophet are consigned to the Lake of Fire, and their hosts are destroyed. Then comes the turn of the malignant instigator of all the evil. John sees an angel coming down from Heaven with the key of the abyss and a great chain in his hand. In Rev. 9: 1 the key is used to open the abyss for the release of hellish evils to operate against men; in chapter 20: 1 the key is used to close it upon the great deceiver. Identified by all his titles — "the Dragon, the Old Serpent, which is the Devil, and Satan" — he is cast into the abyss, which is forthwith closed and sealed. This is the doom which the demons of our Lord's time, notably the legion of Luke 8: 31, so greatly dreaded. He who once caused a seal to be placed upon the tomb of the Son of God (Matt. 27: 66), has now a seal placed upon his own prison. At the utmost possible distance from God, he experiences restraint during the thousand years of our Lord's glorious reign. Whatever outbreaks of evil there may be during that period cannot be attributed to Satan, for his deceptions are for the time being at an end. What a reversal of present conditions: the saints sit upon thrones, and their adversary goes into the awful abyss !

But the Millennial Kingdom being a dispensation (the last of them all), it is needful that men should be tested once more ere time gives place to eternity. Accordingly Satan is released for a little season. Unrepentant and unbroken, he makes one last great effort to regain his lost world-empire. Men in remote regions giving heed to his overtures, a vast revolt takes place. But it is earth's last convulsion. As Satan's host seeks to compass about the camp of the saints, and the beloved city (Jerusalem), fire falls from Heaven and devours them.

One last stroke then descends. "The devil which deceived them was cast into the Lake of Fire and brimstone, where the Beast and false prophet are, and they shall be tormented day and night for ever and ever" (Rev. 20: 10). This is that of which our Lord spake in Matthew 25: 41, "everlasting fire, prepared for the Devil and his angels." There will be a restricted area ("a lake") somewhere in the universe of God where evil will be confined and punished eternally. No activity in sin can be permitted, even though heart hatred to God and His Son must needs abide, for neither new-birth nor repentance are possible in Gehenna. Absolute subjection will be divinely enforced (Phil. 2: 10, 11). Satan and all his dupes, whether angelic or human, will be found together when the final judgement of God is executed.

The Apostasy of Christendom.

The dream of universal conversion to God as the fruit of Christian testimony, however long and widely cherished, is not destined to be realized. Attractive though the thought may be, it has no warrant whatever in Holy Scripture. Every passage which speaks of the close of the present era predicts complete disaster. Darkness, not light- judgement, not conversion, is the appointed end.

The question is sometimes asked: "Is Christianity a failure?" If by this is meant, have any divine purposes failed? the answer is emphatically, "No." No purpose of divine grace can ever fail. All that the Father has given to the Son will undoubtedly come to Him. Christ will at the last surround Himself with all His own. But if the inquiry means, has Christianity, as a system, failed to assimilate everything to itself, the answer must be, Yes. But then God's Word never gave any one the slightest reason to expect that it would. Such a thought should never have been entertained by God's people.

Let us consider a few passages relative to the close of the present era.

1. First, one from the Old Testament. Isaiah 60: 2 describing the condition of the human family when Christ shines forth, says: "Behold, darkness shall cover the earth, and gross darkness the people." This language is plain enough, and reminds us of our Lord's words in Luke 18: 8: "When the Son of Man cometh, shall He find faith on the earth?" Had we no other Scripture statement before us, Isaiah 60: 2 is sufficient to prove that Christianity is not destined to illuminate the whole earth

2. Take, next, our Lord's teaching in Matthew 13. In a series of parables He declares the course of things in the Kingdom of Heaven during His absence. Verses 24-30 show that God's wheatfield would be utterly marred by Satanic activity, rendered possible by the carelessness of the labourers responsible; verses 31, 32 indicate that the Kingdom would develop so abnormally that it would afford shelter to the very servants of the devil, verse 33 speaks of the utter corruption brought about by evil doctrine, while in His last words uttered that day He likened the Kingdom to a net, which gathered much fish only fit to be cast away as worthless. A solemn end to the present period is clearly set forth in our Lord's instruction.

3. We turn now to the teaching of the Apostles. Jude's epistle is occupied with the matter before us. In the course of his few words this writer traces the introduction and development of evil in the professing Church right on to the Lord's judgement of it at His appearing. Jude's language is stern and scathing concerning those who were diligently corrupting the most wonderful testimony ever committed by God to men. No one can read Jude's epistle without perceiving that the position was hopeless from the beginning, and that every succeeding hour has only brought matters nearer to divine judgement.

Paul has much to say concerning the close of this age

Note his parable of the olive tree in Romans 11: 16-24

The Jewish people — the natural branches — having been cut off because there was no moral correspondence between them and the root (Abraham), Gentiles, "cut out of the olive tree which is wild by nature," have been grafted into their place, and are now the responsible people of God in the earth. But all such stand by faith, or not at all. He who spared not the natural branches cannot be expected to spare the grafts if they appreciate not His goodness. Hence the threat in verse 22, "thou also shalt be cut off." There is no question here of individual salvation, which cannot be affected by dispensational failure; the point is that Gentile profession, looked at as a whole, will be divinely rejected as Israel in an earlier age, if not faithful. But has Gentile profession been faithful? What need for "reformation" or "revival" if all is well? How would it be possible for Protestant to reproach Papist, or vice versa, if "Christendom" had continued in the goodness of God? The breakdown is undeniable; nothing remains, therefore, but the divine cutting off.

Let us now compare three Pauline Scriptures, and note the stages of development indicated in them. In 1 Timothy 4:1, "the Spirit speaketh expressly that in latter times some shall depart from the faith." The verses which follow show plainly that Popery is specially intended, with its outward protestations of sanctity, and its inward moral corruption. "Latter times" simply means times subsequent to the writing of the epistle. The evils described would influence "some"; the departure would not be universal.

In 2 Timothy 3: 1-5 he goes further, saying, "This know also that in the last days perilous times shall come." Then follows a picture of wickedness strikingly similar to that of the heathen in Romans 1: 28-32: Christian profession in its last phase is thus destined to be just heathenism with a religious gloss. This is exactly what we see around us today. No hope of improvement can be entertained, for what days can follow "the last"? Moreover, the Apostle says distinctly, "evil men and seducers shall wax worse and worse, deceiving, and being deceived" (ver. 13).

The last stage of development is found in 2 Thessalonians 2, and there we learn that ere the Day of the Lord sets in there will come the apostasy, and the revelation of the Man of Sin. "A falling away" (ver. 3), is far too vague a rendering; "the apostasy" is what the Apostle wrote. The language is terribly precise, and its significance is solemn beyond expression. It means nothing less than the total abandonment of the very name of Christianity Individual apostates there have ever been; we have yet to behold the absolute blotting out of all profession of the Christian faith.

Obviously this cannot be while true Christians remain upon the earth. The presence of the "salt" must needs preserve the mass from utter corruption. Hence the Apostle does not say the apostasy must take place before the Coming of our Lord Jesus Christ and our gathering together unto Him. He will first come into the air, and remove His own; then, before "the Day" shines forth, the religious mass left behind will throw off even the Name of the Lord that bought them.

It may sound strange to some that such a condition of things could ever be. That Christian lands could again become pagan seems well-nigh inconceivable. Yet the observant eye can scarcely fail to see that everything is working rapidly in that direction even while true believers are present. In recent years the leaders of religious thought have deposed the Bible from its ancient place as the Book of God to the level of a mere religious work liable to criticism as any other; Christ has been degraded from His Godhead glory to the status of a preacher (and sadly lacking even as that); His miraculous birth and resurrection have been voted myths; and His precious Blood has but the value of that of a martyr. "A modified Christ!" they say, is what the times require.

"Liberal mindedness" is the cry heard all around us By this is meant easy toleration of every form of religious error, with a frown and a word of contempt for all who hold fast the truth. "Liberal mindedness" has no kindly expressions for the truth, nor for those who still love it. The Ritualist would speak more generously of Romanists and Greeks, with all their blasphemous superstitions, than of the Evangelicals of his own communion. The New Theologian would say better things even of the Spiritualist than of those in his own denomination who preach such a gospel as the late Mr. Spurgeon preached.

The results of this attitude towards the truth are now everywhere apparent. The fear of God has well nigh disappeared. Accordingly, the Lord's Day is flagrantly desecrated in every quarter and by all classes; heathen religions are applauded; pagan practices are being reintroduced; morals become more lax year by year, and the people are increasingly difficult to govern. Floods of lawlessness bid fair to sweep everything to ruin. The prospects for the end of the age are thus grave indeed, yet not more so than the Word of God foretold from the beginning.

The Anti-Christ.

The expectation of the Antichrist is, and ever has been, universal throughout Christendom, spite of much confusion of thought as to the quarter from whence he springs, and the true character of his unholy mission.

"The Antichrist" is a title only found in John's first epistle (1 John 2: 18-22). Other titles belonging to the same transgressor may be found scattered over the Book of God. Almost from the beginning of Christianity there have been antichrists, but this does not touch the fact of a personal Antichrist yet to come, with whom no others can be confounded. Thus John writes: "Little children, it is the last time (or hour); and as ye have heard that the Antichrist shall come, even now are there many antichrists; whereby we know that it is the last time" (1 John 2: 18). "Antichrist" means one who sets himself in opposition to Christ, and this manifestly where Christ should be exalted. This is sufficient to let us know where to look for antichrists in our own day — not in the atheistical lecture hall, but in the Christian university and pulpit.

In like manner, when the last great deceiver is manifested his connection will not be so much with paganism, as with Judaism, and apostate Christianity.

The old Protestant idea (held tenaciously still by many) was that the Bishop of Rome is the Antichrist. This will not bear the test of Scripture; for two reasons: (1) the Antichrist is an individual, not a succession of men, nor a religious system; (2) the Romish Harlot is rather the woman of sin than "the man of sin" (compare 2 Thess. 2: 3; Rev. 17: 1-6).

We will endeavour to classify some of the Scripture passages which deal with this subject, beginning with

1. The Antichrist's relation to Israel (or more properly, Judah). Where the Christ is looked for, there the Antichrist may be expected to present himself, and certainly unbelieving Israel is still looking for the promised Christ; not yet accepting the Lord Jesus as such. Daniel 11 is an important passage in this connection. It is part of a communication beginning in Daniel 10, given for the instruction of the prophet concerning the future of his nation. Verses 1, 2 speak of the closing days of Persian supremacy; verses 3, 4 show the Grecian conquests under Alexander, with the break up of his empire after his death; verses 5-35 describe the contentions of the kings of the North and South (Syria and Egypt) two of the principal divisions of Alexander's empire, Palestine being their usual battle-ground; then, at verse 36, a new party is abruptly introduced — a King in the land — with whom both the kings of the North and South make war. The description of this Jewish King is so absolutely identical with that of the Man of Sin in 2 Thessalonians 2: 3, 4, that it is clear both passages speak of the same person. "The King shall do according to his will, and he shall magnify himself above every god," etc. Here we have the man so opposite in every way to the lowly One who delighted to do the Father's will, of whom our Lord warned His hearers in John 5: 43: "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."

The formation of a Jewish state (a likely event at an early date) will create the need for a ruler. This will be Satan's opportunity to introduce the Antichrist. He will be fair spoken at the beginning; his words will be smoother than butter and softer than oil, but war is in his heart (Ps. 55: 21). From the first, the godly in Judea will recognize the Dragon's voice (Rev. 13: 11). When he judges his position secure, he will suppress the Jewish religious ordinances (by that time restored, with the temple as their centre), and persecute to the death all who venture to acknowledge God. This "man of the earth" will murder the innocent, saying in his heart: "God hath forgotten; He hideth his face; He will never see it" (Ps. 10). This "worthless shepherd will eat the flesh of the fat, and tear their hoofs in pieces." See the Revised Version of Zech. 11: 10-17. Yet the ungodly Jewish mass will be highly pleased with their new leader at first. In Isaiah 57: 9 Jehovah says: "Thou wentest to the king with ointment, and didst increase thy perfumes and didst send thy messengers far off, and didst debase thyself even unto Hell." The king here is the Antichrist.

His power will be twofold; kingly authority and spiritual authority will be wielded by him. Hence he has "two horns" (Rev. 13: 11). Commencing as a "beast" (a political force), he will end as a "false prophet" (a religious deceiver). Compare Revelation 13: 11; 19: 20. Like the Popes of the Middle Ages, he will be at once a temporal sovereign with limited power, and a religious leader with practically unlimited power. His religious influence will extend far beyond the limits of his own immediate dominion. His association with the Roman power accounts for this.

2. We will now consider the Antichrist's relation to Christendom. This is shown in 2 Thessalonians 2 from this epistle we learn the future of those "who obey not the Gospel of our Lord Jesus Christ," people who have had the truth in their midst, but who believed it not. These will be swept along by the current of antichristian apostasy. Great miracles will be wrought in aid of the great deception. There is a pointed contrast between Acts 2: 22 and 2 Thessalonians 2: 9; the first passage having reference to our Lord's works, and the other to the operations of the Man of Sin. Amongst other marvels, he will be permitted to use the very miracle that Elijah employed on Mount Carmel to call Israel back to Jehovah. Compare Revelation 13: 13 with 1 Kings 18: 24. His doings are called "powers" for they are manifestly superhuman; "signs" for they have meaning and teaching; and "wonders" for they are calculated to attract attention and admiration. Strange that an evil age which is characterised by unbelief in miracles (even the miracles of our Lord being discredited) should close with a general and enthusiastic belief in them!

It is not a long-continued evil, such as Popery, that is indicated in 2 Thessalonians 2, but the climax of insult and wickedness, with which God deals very promptly. It is, indeed, the final conflict between God and Satan before the latter is banished to the abyss. "The mystery of lawlessness" was working even in the days of the apostles, but there was then and there is still, a restraining power hindering its full development until God's time comes to allow it. The restraining power is not mentioned, but it is obviously the presence of the Spirit of God in the Church. When the testimony of the Church is ended, the hindrances will disappear, and evil will rush madly to its predicted end.

3. The Antichrist's relation to the Beast the Roman power — is dealt with in the Book of the Revelation. He is the associate and lieutenant of Europe's last mighty potentate, and will share his special punishment (Rev. 19: 20). "He exerciseth all the authority of the first Beast in his presence" (Rev. 13: 12). Like Nebuchadnezzar, the last head of Gentile power will perceive the importance of unity in matters of religion (Dan. 3). A form of religion will be devised that will suit all, Jews and professing Christians alike. The desirability of a religion so comprehensive is frequently spoken of in our time. Satan will see to it that such a religion shall be provided. The worship of man will therefore be decreed. In this connection some have experienced difficulty in the understanding of Scripture teaching. In 2 Thessalonians 2 it is the Man of Sin who exalts himself and demands worship, and in Revelation 13 he causes men to worship the Beast, or his image. To some this seems contradictory. Yet there is no more contradiction here than in the fact that our blessed Lord, when on earth, accepted worship for Himself while earnestly testifying that He sought the glory of Another. There will be a trinity of evil in the last days. The Beast, the false prophet, and the Dragon will array themselves against Father, Son, and Holy Spirit. Hence John saw three unclean spirits like frogs coming out of the mouths of the Dragon, Beast, and false prophet (Rev. 16: 13, 14).

The king of Daniel 11: 36 is most certainly the Antichrist, for he rules in Israel's land. Comparison with Revelation 13 makes it impossible to identify him with the Beast out of the sea (ver. 1), but rather with the Beast out of the earth (ver. 11). The former is the Roman power; the latter is the Antichrist.

We venture no speculation as to the mystic number 666. It is a sign divinely given for the guidance of understanding ones when the crisis arrives, and for them its meaning will be plain. The understanding or wise ones are elsewhere referred to in Daniel 11:33; 12:3-10; Matthew 13: 23; Matt. 24: 15. They are a class by themselves — God-fearing souls, who, like the sons of Issachar in David's time, have "understanding of the times, to know what Israel ought to do" (1 Chron. 12: 32). While the demon-possessed mass, as foreshadowed by the swine in Luke 8: 33, plunge wildly into the vortex of evil, they, with minds enlightened by the Spirit of God, are enabled to form a sober judgement concerning all that is transpiring around them, and in result hold themselves entirely aloof from Satan's devices. The excitement and enthusiasm with which the new order of things will be welcomed by men generally (Rev. 13: 3, 4) will not appeal to them; they will have misgivings from the beginning. Witness-bearing and suffering will be their duty and portion until deliverance reaches them by the appearing of the Son of Man from Heaven.

The Great Tribulation.

Ever since sin entered, this world has been a difficult scene for men of faith. More or less of contumely and suffering have fallen to the lot of such in all dispensations. Hebrews 11 shows this clearly. The difficulties have been rendered more severe by the rejection of Christ. Those who cleave to Him in the face of the world's hatred and scorn must expect to be reproached, and to have their name east out as evil for His sake (Luke 6: 22). The Christian period is thus peculiarly characterised by tribulation and loss. Whereas the Israelite of old was entitled to expect earthly prosperity in proportion to his fidelity, the godly now are expressly told in Scripture to expect persecution (2 Tim. 3: 12). The Lord Jesus warned His disciples on the eve of His departure, "in the world ye shall have tribulation," adding, happily, for their encouragement, "but be of good cheer, I have overcome the world" (John 16: 33). The Apostle also wrote to those newly converted from heathenism: "Verily, when we were with you, we told you before that we should suffer tribulation"; and in the preceding verse, "yourselves know that we are appointed thereunto" (1 Thess. 3: 3, 4) Everywhere he and his fellow-labourers exhorted the disciples to continue in the faith, giving them to under stand "that through much tribulation we must enter into the Kingdom of God" (Acts 14: 22).

But as distinct from anything yet experienced, the Word of God speaks of a time of unparalleled tribulation at the end of the present age, immediately preceding the appearing of the Son of Man in power and glory. Man) passages speak more or less directly of that period (Ps. 9, 10 being examples), but there are FIVE PASSAGES IN PARTICULAR which are so specific in their reference to it that it will be well to confine ourselves to them just now Amongst these five, Revelation 7: 9 is the most precise in its terms, the literal rendering of the words employed being "the tribulation, the great one," as if God would allow of no misapprehension in our minds concerning the period referred to.

1. But if Revelation 7 is the most precise, Matthew 24 is the most luminous of the passages which directly deal with the subject of the great tribulation. In answer to three questions addressed to our Lord by His Jewish disciples, troubled by His warnings of His own departure, and the approaching destruction of the Temple, He described to them the circumstances in which the godly in Judea will find themselves at the end, [The differences between Matthew 24 and Luke 21 are exceedingly interesting Luke was guided by the Spirit to give more particularly our Lord's reply to the question (the first of the three) relating to the overthrow of the temple; Matthew gives His reply to the questions relating to the end of the age. "When ye shall see Jerusalem compassed with armies," is the key to Luke 21: "when ye shall see the abomination of desolation . . stand in the holy place," is the key to Matthew 24. The one is past, the other is yet to come.] adding some instructions of the highest importance for those who will be called to pass through the last dread agony there. The setting up in the Temple of the abomination of desolation, as spoken of by Daniel the prophet, is to be the signal for instant flight for all who heed the words of the Lord. No thought of clothes or any other possessions is to detain them; they must speed to the mountains. That their experiences be not unnecessarily painful, He bids them pray that their flight be not in the winter, neither on the Sabbath day. The Saviour's account of that time is exceedingly grave: "then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved; but for the elect's sake those days shall be shortened" (vv. 21, 22). In their agitation, the refugees must be on their guard against deceivers, for some will announce His Coming to this point or that. To all such voices they must pay no heed. When He really appears they will no more need to be told of the fact than when the lightning lights up the heavens. "Every eye shall see Him." His appearing will bring His suffering ones deliverance from all their foes.

But who are the sufferers referred to in Matthew 24? Jewish saints, clearly. The Church, with its Heavenly calling and expectations, was not before the minds of the disciples when they questioned the Lord as in Matthew 24: 3. They were inquiring from their then standpoint as Jewish saints who truly believed that Jesus was the predicted Messiah. Moreover, Jewish marks are indelibly stamped upon this part of the prophecy — "the holy Place," "Judea," "the Sabbath Day," etc. Let this important fact be noted. For the Christian, suffering is a privilege (Phil. 1: 29; Phil. 3: 10). And we are nowhere told to avoid it. The great tribulation, on the contrary, is a penal infliction upon the Jewish people for their apostasy, and the godly are expressly instructed to flee from its terrors.

2. Our next passage is Jeremiah 30: 4-9, and here comment is almost needless. The same period of suffering as in Matthew 24 is manifestly referred to, for the prophet exclaims: "Alas, for that day is great, so that none is like it." It is the time of unparalleled tribulation. But for whom? Let the passage itself reply: "These are the words that Jehovah spake concerning Israel, and concerning Judah." "It is even the time of Jacob's trouble." As in Matthew 24, so in Jeremiah 30 final deliverance follows. Jehovah will break the yoke of the stranger from off Israel's neck, and the people shall serve Jehovah their God, and David their king.

3. We turn now to Daniel 12: 1, where again we read of unparalleled trouble, "such as never was since there was a nation even to that same time," followed (as in other passages) by the deliverance of God's people. But who are the people that are contemplated? "Thy people," says the angel, by which the prophet would understand his own loved nation. The contest of this passage should be carefully noted. In Daniel 11: 36-45 we have described the doings of the last Jewish Sovereign (the Antichrist), and his implacable antagonists, the kings of the North and of the South. Chapter 12 opens with the words: "And at that time shall Michael stand up, the great prince which standeth for the children of thy people." The archangel's interest in the chosen nation will become active at that crisis. "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." It is thus but a remnant that will be saved, but it is their final deliverance from all oppressors. We understand Daniel 12: 1 to refer to the two tribes then returned to their land, and under the sway of the lawless king, and the following verse to refer to the ten tribes who will at that epoch be brought out of their hiding places for divine sifting in view of Millennial blessing. With Daniel 12: 1 might be linked Revelation 12: 43, or 13-17, and Isaiah 26: 20, 21, as describing God's watchful care over His tried faithful ones in Judea during the last sore trial.

Jeremiah, Daniel, and our Lord thus correspond exactly in their statements — a time of tribulation such as men have never before experienced must fall upon Israel ere the long predicted triumph and blessing.

4. Revelation 7: 9-17 speaks of sufferers out of "all nations, and kindreds, and peoples, and tongues." Let the reader observe the place given to this vision in the Apocalyptic prophecy. As already shown, the saints of the Old Testament dispensations, and of the Church period are seen enthroned in Heaven under the symbol of four and twenty elders in chapter 4. Then the Lamb takes the Book, and, as seal after seal is broken, various judgements fall upon the earth. But before the last seal is opened, there is found a parenthesis of mercy. In chapter 7 God lets us see what He is doing in the way of grace while His judgements are abroad. Israelites to the number of 144,000 are sealed, and an innumerable multitude of Gentiles are shown, clothed in white robes, and with palms in their hands. These are not partakers of the present Heavenly calling for the following reasons.

1. They are a company apart from believing Israelites, a fact quite out of harmony with Ephesians 2: 14-17; Eph. 3: 6.

2. They are distinct from the enthroned elders; and

3. They are temple-worshippers, whereas the Heavenly Jerusalem possesses no temple (Rev. 21: 22).

4. "Before the throne" may be regarded as a moral, rather than a local, position. They would seem to represent the large result of the latter-day preaching of the Gospel of the Kingdom by Jewish witnesses (Matt. 24: 14). This company may well be compared with the "sheep" of Matthew 25: 31-46. In neither passage is there a suggestion that any have died, though their sufferings may have been intense. It is certain from Revelation 7 that while the great tribulation will be at its fiercest in Judea, it will be felt in a greater or less degree to the ends of the earth.

5. One passage remains to be noticed — Revelation 3: 10. Here the Church is in view, beyond all just controversy. To the assembly in Philadelphia the Lord says: "Because thou hast kept the Word of My patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth." Here we meet with a new expression — "the hour of temptation" (or trial). This includes "the great tribulation," but goes beyond it. It covers the whole period of Antichristian activity at the end. During the first part of his career, the deceiver will speak with words smoother than butter, being a persecutor for 1260 days only. But from the entire period the Church is to be kept; so runs the Word of the Lord. Not preserved through the trouble, like the pious remnant of Judah, but kept absolutely from it. Enoch's portion is as suggestive of that of the Church, as Noah's is of that of Israel.

Babylon and The Beast.

There seems an intentional contrast between Babylon the Great in Revelation 17: 1 and the Bride, the Lamb's wife, in Rev. 21: 9. The language introductory to the two descriptions is practically identical. In each case one of the seven angels which had the seven vials came and talked with John, saying: "Come hither, I will show thee," etc. From this we infer that the Spirit of God would have us keep the Bride in mind while thinking of the Harlot, the one being the antithesis of the other.

Though Babylon's fall is announced in Revelation 14: 8, her judgement actually takes place under the seventh vial, and is indicated in its prophetic order in Rev. 16: 19; but such is the gravity of the matter, that, before proceeding further with the prophecy, the Spirit describes at considerable length her wickedness, her latter-day triumphs, and her doom.

The angel carried John in spirit into a wilderness to see Babylon, the great Whore; to a great and high mountain to see the Bride. This is significant. The Whore finds her home in the world, and the world is as barren and unsatisfying as a desert, let men labour to improve it as they may; the Bride, on the contrary, belongs to another sphere altogether, and John must be lifted out of this scene in order to get a glimpse of her.

What John saw in the wilderness was a gaudily-dressed, richly-jewelled woman, riding upon a scarlet-coloured Beast, having seven heads and ten horns. This Beast has already come before us as the revived Fourth Empire. The woman's name is emblazoned upon her forehead: "Mystery, Babylon the great, the mother of the harlots and of the abominations of the earth." Sitting upon the Beast declares plainly that she rules the Empire; the State is under her guidance. She is also said to "sit upon many waters." This shows that her influence is very far reaching, for the waters are "multitudes and nations, and tongues" (Rev. 17: 15).

If the Bride of Revelation 21 is the church (as we do not doubt), it follows that the Harlot is that which has assumed her place and standing in the earth. The mystery of Babylon and the Beast is thus Satan's caricature of the mastery of Christ and the Church. The one is called "great," the other "holy." Men admire greatness; God values holiness.

[The word "great" should be eliminated from Rev. 21: 10. The best MSS. Omit it.]

The Beast is the revived political system of Rome; the woman is Rome's religious system, with whatever else she may have gathered into herself ere the Apocalyptic vision becomes a reality. She has daughters — other professedly Christian bodies, scarcely less evil than their mother; and these would seem (in some cases at least) to continue distinct until the end. The harlot is Jezebel (Rev. 2: 20) in her full and final development, after every opportunity for repentance has passed away. She is "Babylon" at the finish, characterised by pride, independence of God Worldliness, idolatry, and bloodthirstiness. Well might John marvel that anything that had ever possessed even a vestige of Christianity should be so characterised. Yet this is what both God and man will behold just before the last dread stroke falls.

Rome, ever lustful of power and influence, and at all times fertile in schemes for the attainment of these objects is clearly destined to have one brief period of universal supremacy, and to dazzle men's eyes with her meretricious Splendour before her lurid glare is extinguished for ever. Just when she has arrived at the pinnacle of glory, and the goal of her hopes, she is overthrown utterly. The head of the Empire and his subordinate kings will tolerate her pretensions for a time, finding her useful for their own purposes. But she who has ruthlessly trampled upon men in the past — kings and people alike — must yet be trampled down herself. Retributive judgement, on the lines of the great governmental principle of Galatians 6: 7, is clearly predicted for the harlot in Revelation 18: 6; Rev. 19: 2.

Events are moving rapidly towards the fulfilment of this prophecy. The great war has made it manifest that Rome has a very real hold upon the minds of men, even in quarters where it might least be expected. Not only Great Britain, but Protestant Holland also, have sent embassies to the Vatican, in defiance of the customs of several centuries; and now it has been decided that Rome is to have a part in the League of Nations. Even those who have no real love for her are being made to feel that she is a factor in human affairs which cannot be ignored. Step by step she will get into the saddle once more, and control the destinies of Europe.

Her overthrow is thus described. "The ten horns which thou sawest, and the Beast (not "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."

She will thus be stripped of all her wealth and glory, and reduced to utter ruin. The terrible happenings in France at the epoch of the great Revolution are solemnly suggestive of how this may be brought about.

But while the woman is identified with the city in Rev. 17: 18, it is not the city itself that is destroyed, for the Beast would scarcely destroy the ancient capital of his own dominion. That which is overthrown is the corrupt religious system which has for so long had its seat in the seven-hilled city on the banks of the Tiber. This the rulers of the restored Empire despoil and destroy.

Human hatred after all only brings about the fulfilment of the divine will, even though God has no place whatever in the thoughts of Babylon's tormentors, who are all utterly infidel. "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."

In the course of a fresh vision in Revelation 18 ("after these things"), the divine side of the great catastrophe is emphasised. The Beast and his confederate kings are not mentioned. "The kings of the earth" who bewail her ruin (Rev. 18: 9) must be carefully distinguished from the ten sovereigns who accomplish her overthrow. They are the more distant rulers of the earth "who have committed fornication, and lived deliciously with her." Her glitter has attracted and ensnared them, but their geographical situations have preserved them from feeling the weight of her oppressive hand in the same degree as those nearer to the seat of her power.

The merchants of the earth weep and mourn over Babylon's fall. Her merchandise is catalogued in detail in Rev. 18: 12, 13. It begins with "gold" and ends with "bodies and souls of men."

The long-suffering of God and His silence in the presence of iniquity have frequently been a cause of perplexity to God's harassed people. But the divine judgements, however delayed, are sure. No form of evil will escape His hand, least of all that which cloaks itself with the Name of His beloved Son.

The Marriage Supper of the Lamb.

The Bride of the Lamb is now brought into view, that the Marriage Supper may be celebrated (Rev. 19). Both the judgement of the Whore, and the marriage supper take place before the public manifestation of the Lord Jesus the one on earth and the other in Heaven. The Whore is overthrown instrumentally by the Beast and his confederate kings; the Beast himself is dealt with directly by Christ at His appearing.

While many on earth Lament the overthrow of Babylon, all Heaven rejoices. The foulest blot that ever disgrace the earth is removed in her judgement, and the whole of Heavens occupants justify the divine sentence. "True and righteous are His judgements.... And again they said Alleluia." Moreover, the elders and the living creatures in the presence of these judgements, fall down and worship God who sits upon the throne.

Next, there comes a call from out of the throne to "Praise our God," and with voice as of a great multitude and as the rushing of many waters, and as of mighty thunderings, there bursts forth the response: "Alleluia for the Lord God omnipotent (or, the Lord our God, the Almighty) reigneth. Let us be glad and rejoice, and give honour to Him; for the marriage of the Lamb is come and His wife hath made herself ready" (Rev. 19: 5-7) The removal of the false system, Babylon, is a great step towards the establishment of the Kingdom; but since the King is destined to have a bride (antitype of Eve) associated with Him in His glories, the marriage must take place ere the Kingdom really appears.

But who is the Bride? What company of believing people is represented by so happy a symbol? Here we must carefully distinguish between dispensations, if we would indeed understand. In Psalm 45 we see the king in His might, with the Queen standing by His side in gold of Ophir. To confound this with the picture in Revelation 19 is to confound earthly things with Heavenly. The viewpoint in the Psalms is necessarily the earth, and there Israel has the chief place in the ways of God; but Revelation 19 describes a scene in Heaven, and what place has Israel there? It would be incongruous to think of Israel as Bride in the Book of Revelation, seeing that in chapter 12 Israel is shown rather as the mother of our Lord. Moreover, the Bride of Revelation is the Lamb's wife. This title is suggestive of suffering. Not Israel, but the Church, has been His associate in rejection and suffering, and this during the entire period of her pathway. At the very close of Scripture we have the Spirit and the Bride crying with one voice, "Come." Who is this that is thus possessed of the Spirit before the Lord's return? Assuredly not Israel, but the Church.

It is interesting to note that we have four women shown to us in the Apocalypse; each representative of a corporate body, or system. First, we have Jezebel in Rev. 2: 20. This is Popery. Second, we have the sun-clothed woman of Rev. 12: 1. This is Israel. Third, we have Babylon the Great in Rev. 17. This is Popery at the end, with whatever else she may have incorporated with herself. Finally, we have "the Bride, the Lamb's wife," in Rev. 19: 7; Rev. 21: 9. This is the Church.

The twenty-four elders, who fill so interesting a part in the Apocalyptic visions, are mentioned for the last time in Rev. 19: 4. The reason, we believe, is this. The saints of both Old and New Testament dispensations down to the time of the Lord's Coming for His own are included in that symbol, and until the Marriage Supper takes place all these act together as sharers of a common priesthood; but when the moment comes for the marriage, these divide into two distinct companies, for the Bride is the Church, and the Church began, not in Eden, but in Jerusalem in the day of Acts 2. As the Revised Version of Ephesians 3: 15 correctly teaches, there are various families in Heaven and on earth. There are blessings that are common to the people of God in all ages, and there are also blessings peculiar to this most favoured era. Election, faith, redemption, saintship, and heirship we share with all the objects of God's grace in every dispensation, but other blessings, as the relationships of body and bride to Christ are ours alone. Thus we must distinguish between saint of Old and New Testament dispensations as we contemplate the Marriage Supper of the Lamb. All are there but some as Bride, and some as guests.

Remark, it is the Marriage of the Lamb, not of the Bride whosoever she may be. God's object is Christ. It is "the day of His espousals, . . . the day of the gladness of His heart" (Cant. 3: 11). On the same principle, the, grace of God to man is charmingly presented to us in Matthew 22: 2, as a marriage made by a king for his son. A wedding feast described without even a mention of the wife; is there anything like it elsewhere in literature? In this way God would show us that in providing good things for man, He is seeking, first of all, the joy and glory of His beloved Son.

But what have we in such a statement as this: "His wife hath made herself ready"? Is not all our meetness His alone? In one sense, yes. The best robe of divine righteousness is upon every saint. But there is another garment that will be conspicuous at the Marriage Supper it is called "the righteousnesses of the saints." This will be granted in divine government as the result of the manifestation at the Judgement Seat of Christ (Revelation is characterised, as a book, by divine government)

The Judgment Seat must be set up before the supper is spread. There every believer will read his life anew in the light of God. The deeds done in the body (2 Cor. 5: 10) will be appraised at their true worth by One with whom no mistake is possible. While bad and good will alike pass before Him, it will be His joy to commend and reward the good. Every deed wrought in the power of the Spirit, fruit of the life of God within, will be held in eternal remembrance. Every such deed is a stitch, as it were, in the garment of saintly righteousness which the Bride will wear on the marriage day, and which the Bridegroom will survey with the utmost delight, as the evidence of love manifested to His Name here below. The Kingdom is a reign of righteousness, and we take our place therein according to righteousness. All this is settled at the Judgement Seat. Following the Judgement Seat is the Marriage Supper, and then the public appearing of the King.

The Bride is arrayed in "fine linen, clean and bright." Her evil rival loves purple and scarlet (Rev. 17: 4). This world's glories appeal to the latter; righteousness and purity are the delight of the former. There are four figures of righteousness employed in the Scriptures: (1) Gold, expressive of intrinsic divine righteousness; (2) Brass, the judgement of righteousness as applied to man; (3) Fine Linen, the righteousness of saints; (4) Filthy Rags, all human efforts apart from grace.

The marriage scene having been described, John was commanded: "Write, blessed are they which are called unto the Marriage Supper of the Lamb." Who are the called ones? Scarcely the saints who compose the Bride, and certainly not those of anti-Christian times, for they are not raised until the supper is past (Rev. 20: 4). We conclude, therefore, that the called ones are the saints of Old Testament days, all of whom will share the bliss of the coming Day in their own divinely appointed positions and relationships.

Overwhelmed by the glories thus presented to his gaze, John fell at the angel's feet to worship him, and was promptly rebuked for his fault. Even an apostle was liable to err. Flesh cannot be trusted even in the presence of glories. How merciful the provision of the thorn after Paul had been caught up to the third Heaven (2 Cor. 12).

Another supper is described in the same chapter in Revelation. In verse 17 we see an angel standing in the sun, and crying with a loud voice to all the fowls of Heaven to gather themselves together unto the great supper of God. The details, as given by the Seer, are terrible. The birds gorge themselves with the flesh of kings, captains, horses, and men of every degree. It is Armageddon, not the Armageddon of the newspapers, but the Armageddon of Holy Scripture. It is the most awful incident in the judgement of the quick, when earth's true Sovereign appears. Finding Himself opposed by the armed hosts of earth, He will destroy them by the word of His mouth.

Whatever men's dreams, war will not end until He end it summarily once for all (Ps. 46: 8, 9).

What bliss to have part in the Marriage Supper of the Lamb, but what horror to be involved in the great supper of God !

The Re-Gathering of Israel.

Nearly nineteen centuries have passed since the Apostle asked the question, "Hath God cast away His people? meaning the twelve tribes of Israel (Rom. 11: 1). Christendom's answer to this question has been practically "Yes," for Christendom has long treated Israel with disdain and cruelty, as though they were a people (like Amalek of old for whom divine forgiveness could never be. But Christendom has blundered in this, as in many another matter of grave importance.

In answer to his inquiry, the Apostle directs attention to his own case. "I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin." If God could find mercy in His heart for such a one as Paul, it may be regarded as the earnest of mercy for his guilty nation, for Paul was a specimen case, both in sin and in grace (1 Tim 1: 12-16). Moreover, he adds in Romans 11: 2: "God hath not cast away His people which He foreknew." Mark the word "foreknew," for it covers everything. It explains all God's dealings with Israel from first to last Seeing that He "foreknew" His people, He was fully aware, when He pledged Himself to Abraham, how ungrateful and evil his seed would be, yet He gave the father of the faithful both His word and His oath (Heb. 6: 13; Gal. 3: 15-18). His purposes therefore stand postponed undoubtedly, but not abandoned. Israel must yet possess every inch of the territory promised to Abraham and must yet enjoy every predicted blessing in the land and that for evermore. The divine character makes this absolutely sure.

When God in His Word speaks of judgement upon Israel He invariably limits it with an "until." Thus in Romans 11: 25 we are told that "blindness in part is happened to Israel until the fullness of the Gentiles be come in." In Luke 21: 24 we read: "Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled." "The fullness of the Gentiles" means the present Christian company; "the times of the Gentiles" means the period of Gentile supremacy, which commenced with Nebuchadnezzar some six centuries before Christ. When the Christian company is completed, and removed to Heavenly glory, and when the appointed period of Gentile supremacy is ended, God will turn His attention once more to the whole house of Israel.

We repeat, "the whole house of Israel," for so runs the Word of Jehovah. See Ezekiel 39: 25, as one of many passages that could be quoted in this connection. Ten of Israel's tribes are lost to us (the assertions of certain cranks notwithstanding); we are familiar with representatives of two tribes only. "The Jews," we call them. But all Israel's tribes are known to God, and "He that scattered Israel will gather him" (Jer. 31: 10). "Though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee" (Jer. 30: 11).

The world's blessing awaits Israel's restoration to God and to Canaan. Not to the Church, but to Abraham, Jehovah said: "In thy seed shall all the nations of the earth be blessed" (Gen. 22: 18). Peter told the people in Acts 3 that Jesus would remain in the Heavens until their repentance and conversion. When Israel turns to God, times of refreshing will come from the presence of the Lord, and the restitution of all things will take place. In Psalm 67: 1, 2 Israel in faith prays: "God be merciful unto us, and bless us, and cause His face to shine upon us (Selah); that Thy way may be known upon earth, Thy salvation among all nations." Israel and Jerusalem form the pivot upon which everything turns for the nations and for creation. Neither London, Berlin, nor Rome is, nor ever can be, God's centre of administration and blessing. How little do the proud ones of earth understand this! Truly God's thoughts are not men's thoughts, neither are His ways men's ways (Isa. 56: 8).

The resuscitation of Israel as a nation, when it comes about, will be one of the most remarkable events in the history of our planet. It will be a divine work. Only God can make the dry bones live (Ezek. 37). Man will try his hand at it before God's time is fully come. Isaiah 18 suggests an effort on the part of a maritime power to re-establish the people so long "scattered and peeled." Such a movement is being discussed at the present hour. The Turkish Empire having been overthrown, the future status of Palestine has become practical politics. Such is the fascination which that land has for the "Christian" powers, and such is its geographical situation, that it would be well-nigh impossible to allot it to any existing State without serious trouble ensuing. Accordingly, the suggestion has already been made to give it back to the Jews. This is a very likely thing to happen, but such an event will be no fulfilment of the Scriptures we have been considering. It is a partial restoration only, and a restoration for trouble.

The re-establishment of a Jewish State will furnish the Antichrist with his opportunity, with all the horrors that that means for the unhappy people. God's time will come when the Son of Man appears in glory. Then the great trumpet will be blown, and all Israel will be gathered, never again to fall a prey to their neighbours (Isa. 27: 13). Jerusalem will become the metropolis of the earth; the throne of Jehovah will once more be set up there; the Spirit will be poured out upon all flesh; and righteousness and peace will be established.

Israel's enemies will be numerous at the time of the end, for Satan ever delights to stir up hostility against those who are loved of God. The enemy in the land (the crafty Antichrist) will be set upon by both the kings of the North and South, the Jewish people suffering terribly in the fray, as though ground between the upper and nether millstones. The king of the North is the latter-day representative of the potentates who once ruled from the Aegean to the Indus (Dan. 11); the king of the South is the ruler of Egypt. The king of the North, in whom will be fulfilled the many unaccomplished prophecies concerning "the Assyrian," will be no mean foe. His prowess is described in Daniel 11:40-45; and the experiences of the Jewish people

under his iron heel are given in Psalm 79); Zechariah 14: 1, 2. His allies are named in Psalm 83 and Daniel 8: 24 shows that he will be backed by a power mightier still than his own.

That power is Russia — Israel's last and most deadly enemy. Two whole chapters in Ezekiel (Ezek. 38, Ezek. 39) are devoted to the last disastrous enterprise of the Czar of that day. It is remarkable that so detailed a description should have been given by the Spirit of God more than twenty-five centuries in advance. There was no Russian Empire when Ezekiel penned those chapters. China, India, and Egypt were already hoary. The very foundations of the Russian Empire were not laid until about fifteen hundred years after Ezekiel's day. The alliances with which we were familiar during the Great War have already been annulled as far as Russia is concerned. France and England will at the end form part of the revived Roman Power, the policy of which will be utterly at variance with that of Russia. The cupidity of the Northern Empire will be aroused by the wealth of restored Israel, and the absence of fortifications in their land will suggest an easy victory (Ezek. 38: 10-12). But Jehovah will speak in His jealousy, and in the fire of His wrath; He will put hooks into the jaws of Gog, turning him back with utter destruction. The burying of the bones will occupy the house of Israel seven months, and the munitions of war left upon that frightful battlefield will supply Israel with firewood for seven years (Ezek. 39: 8-16).

The closing words of Moses' wilderness song (Deut. 32: 43) describe the situation at the end when the judgements of God have done their work. "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 make expiation for His land and for His people" (R.V.). Israel's wrongs avenged, the people and their land reconciled to God in virtue of Christ's atonement and all the nations of the earth sharers of Israel's joy —  such are the gracious purposes of God when fighting days are done.

The Revelation of Jesus Christ.

The goal of Christian desire, according to 1 Corinthian 1: 7 and 1 Peter 1: 7, is "the revelation of Jesus Christ. In the one passage the Authorised Version reads "coming and in the other "appearing"; in both, "revelation" the proper term. The reference is to the great and notable day when God will bring again His First-Begotten into the world, not in lowly grace, as long ago, but in majesty and glory. That day will be momentous in its issues. No day (that of the Cross alone excepted) could be more far-reaching in its results. It will be 1. The solemn winding up of Man's Day, and the ushering in of the Day of the Lord. "Man's Day" (1 Cor. 4: 3, margin) is that long period of human pride and self will which commenced with the intrusion of sin into the world, and which will be ended by divine judgement at the revelation of Jesus Christ. During Man's Day God is naught, and man is all. The Day of the Lord will reverse the conditions. Isaiah 2: 10-22 is the first passage of Scripture that specifically mentions that Day; and graphically describes the complete overthrow of all that of which man has boasted himself, that Jehovah alone may be exalted. Terror will fill men's minds when this takes place. Twice it is stated that Jehovah will arise to "shake terribly the earth." All human schemes and accomplishments will tumble to pieces, to be patched up no more The cataclysm of 1914-1918, appalling though it was, is, nothing compared with the utter collapse of everything of man's at the revelation of Jesus Christ. Happy are they who have received a Kingdom which cannot be shaken (Heb. 12: 28).

2. God's public vindication of the Man Christ Jesus Let Satan and men attempt what they may, the once crucified One must reign, and every created being must render homage to His Name and title. Long ago, by the pen of Isaiah, Jehovah drew attention to Him as His Servant whom He upholds, and His elect in whom His soul delights, and concerning Him He has declared:" He shall not fail, nor be discouraged till He have set judgement in the earth, and the isles shall wait for His law" (Isa 42: 1-4). This passage is quoted in Matthew 12: 17-21 in proof of God's pleasure in Him when Man on earth, the Day will come when He will fulfil every sentence of it, and the despised One will reign.

It is becoming in the Christian to "love His appearing" (2 Tim. 4: 8), and that not because of the relief and reward it will bring to us (and it will bring us both "rest" —  2 Thess. l: 7 — and "the crown of righteousness"), but because of what that Day will mean for Christ. We love that Day in advance; we delight to think of the vindication and glory it will yield to the Lord Jesus.

3. The first step towards the final overthrow of Satan. The great adversary will lose for ever his footing in the Heavens as the result of the war with Michael and his angels (Rev. 12: 7, 8), but he will still have liberty to pursue his evil designs, although his activity will be limited to the earth. But the revelation of Jesus Christ will put an end even to this. The angel of Revelation 20: 1, with key and chain in hand, will apprehend him and cast him into the abyss, sealing up that place of horror for a thousand years.

During the lengthy period of the Kingdom of the Son of Man, men will not be exposed to the craft of the deceiver. But the abyss is not his place of final punishment. The Kingdom being a dispensation — a term of responsibility for man — Satan is released for a little season at its close. A revolt ensues in the outlying parts of the Saviour's dominion after which the adversary is apprehended a second time and forthwith consigned to the Lake of Fire, where he, with the Beast and the false prophet, will be tormented day and night for ever and ever. Even infernal beings must confess Jesus as Lord (Phil. 2: 10, 11). He is their Judge as well as the Judge of men, as the demons acknowledged with such manifest terror in the days of His flesh (Matt. 8: 29). It is His business to put out of the way all  - men and spirits alike — who dare to challenge the supremacy of God.

4. The revelation of Jesus Christ will be the solution of every problem, and the settlement of every question.

Problems and difficulties of every kind, social and political, are increasing rapidly as the age grows old. The world's leaders are sorely perplexed. Already we see something of the condition of mind described by the Lord Jesus in Luke 21: 25, 26, though the fulfilment of the passage is not yet. It looks forward to an even graver crisis than the present. "Upon the earth, distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth." Man's sin and folly have created the confusion, but man is not capable of dissipating it. No difficulty is ever really settled. Politicians and others succeed from time to time in putting a patch on here and a patch on there. A reasonable appearance is thus put upon things for the time being, only to be followed by outbreaks more serious and widespread. There is only One man in the universe really competent to straighten out human affairs. In symbolic vision He is shown to us in Revelation 5:6 as a Lamb "having seven horns and seven eyes." This means perfection of power and wisdom. It sometimes happens now that a man has power without wisdom, and sometimes wisdom without power. The first is disastrous to the people, and the second is useless to meet the need. Solomon, with his phenomenal wisdom was just the shadow beforehand of the Lord Jesus. When He arises in His might, and shows himself in His glory, He will take earth's sceptre into His own capable hands, "and the crooked shall be made straight, and the rough places plain" (Isa. 40:4). God will "lay help upon One that is mighty" (Ps. 89: 19). His hand will be upon the Man of His right hand, upon the Son of Man whom He has made strong for Himself (Ps. 80: 15). "With righteousness shall He judge the poor, and reprove with equity for the meek of the earth" (Isa. 11: 4).

Knowing where men's true hope lies it is impossible for the spiritually instructed believer to give the smallest countenance to creature schemes and aspirations. Instead, he waits in patience for God to bring out the Man of His purpose. The Christian waits for "the revelation of Jesus Christ," suffering meanwhile with all others.

The Restitution of All Things.

This is that Golden Era of which prophets have written glowingly, and psalmists have sung rapturously from the beginning of their testimony. It is that wonderful time when divine rights will everywhere be respected here below; when the long-rejected Jesus will be enthroned in His appointed Kingdom; and when man's evil career will receive an abrupt check. Then Satan's power will be set aside; his wretched work will be in large measure undone and creation's wounds will be healed. "The desert shall rejoice and blossom as the rose;" "instead of the brier shall come up the myrtle tree;" "the glory of the Lord shall be revealed, and all flesh shall see it together;" yea, "all the ends of the earth shall see the salvation of our God" (Isa. 35: 1; Isa. 55: 13; Isa. 40: 5; Isa. 52: 10). Blessed era! How remote if we were to judge by appearances, but how near when we hold the prophetic lamp aloft in faith!

Let us read together Acts 3: 19-21 (in a corrected translation): "Repent therefore and be converted, for the blotting out of your sins, so that times of refreshing may come from the presence of the Lord, and He may send Jesus Christ, who was fore-ordained for you, whom Heaven indeed must receive till the times of the restoring of all things, of which God has spoken by the mouth of His holy prophets since time began" (J.N.D.). Peter was the speaker. He was addressing the Jewish people on the occasion of the healing of the lame man at the Beautiful Gate of the temple. He made a definite proposal to his audience — by divine authority, of course. If they would repent of their many sins, and especially of their murderous rejection of Jesus, times of refreshing should come to them from the presence of Jehovah. He would even send back the very One whom they had driven away, and the times of the restitution of all things should set in. Bible readers in Israel had long looked for such a consummation. In Matthew 17: 11, the Lord confirmed the disciples in their expectation that Elijah "shall first come and restore all things." In keeping with this hope, they asked Him after His resurrection: "Lord, wilt Thou at this time restore the Kingdom to Israel?" (Acts 1: 6). Now Peter, with light from Heaven in his own soul such as even he never possessed before, lays before the people the conditions upon which the longed-for restoration could take place. Their thoughts might be limited to Israel; God's thoughts take in the whole creation.

The restoration of all things is contingent upon two other events: the repentance of Israel, and the return of Jesus. He will not return until Israel is prepared to welcome Him; and until His return no universal restoration is possible. A Millennium without the Lord Jesus, whatever the aims and desires of men, can never be.

The restoration of all things has limitations. Peter's words show this: "of which God has spoken by the mouth of His holy prophets since time began." Some have pressed the Apostle's words to make them include even the unpardoned dead. The restoration does not go beyond what "God has spoken by the mouth of His holy prophets," and certainly no prophet bids us look for the restoration to divine favour of men who have died in their sins. The prophets' standpoint was the earth, and in heart-stirring language they describe the removal by divine power of all the scars that sin has caused in order that God may once more have pleasure in the works of His hands, and that men may enjoy His mercy. The healing of the lame man was an example, strikingly illustrating Isaiah 35: 5, 6.

In that era Israel will be restored. All the twelve tribes will enjoy the blessing of God throughout the whole extent of the magnificent possession promised to the fathers. (In the past they have occupied only a small part of their destined inheritance.) The temple will be restored to them, with Jehovah's presence filling it continually (Ps. 68: 29; Ezek. 43: 4, 5). None of them will need to exhort his neighbour to "know the Lord," for all will know Him from the least to the greatest of them (Jer. 31: 34).

The Nations will also be blessed (Ps. 22: 27, 28; 72: 17). No longer characterised by pride and independence of God, no longer filled with envy and hatred towards each other, they will dwell peacefully under the sway of the King of kings and Lord of lords. In accordance with the divine purpose, they will acknowledge the special place of favour and supremacy given to Israel, and will render respectful homage. They will seek Jacob's face, as Psalm 24: 6 tells us, because God is in Jacob's land. From year to year the ambassadors of all nations will attend at Jerusalem at the Feast of Tabernacles (Zech. 14: 16).

Creation at large will be restored. No longer will the strong prey upon the weak. Even the wolf will dwell with the lamb, the leopard will lie down with the kid, and the lion will eat straw like the ox (Isa. 11: 6, 7). The Son of Man's beneficent rule will extend to "the beasts of the field, the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas" (Ps. 8: 7, 8). The manifestation of the sons of God will be the signal for the complete deliverance of all from the bondage of corruption (Rom. 8: 19-21).

But whatever the blessedness of that era, absolute perfection will not then be realized, and thus finality will not be reached. The Millennial Age (the last of the dispensations of God) is the vestibule to the everlasting Kingdom, the eternal state, the new Heavens and the new earth. Therein perfection will indeed be found. The Son of Man having subdued every antagonist, and silenced every rebellious tongue, God will be "all in all" (1 Cor. 16: 28).

The Last Great Crisis

The Last Great Crisis.

W. W. Fereday.

(Extracted from Truth for the Last Days, Vol. 2, 1901, page 125.)

It is not an unusual thing to find students of prophecy confounding together the different actors in the great crisis of the last days. The reason is not far to seek. Some of those characters act in unison to such a degree, and pursue to so large an extent the same policy, that it is easy to account for the confusion that exists in the minds of some as to them. Considerable discrimination is needed in the examination of this subject.

The Antichrist naturally comes to mind first. This title occurs in 1 John 2: 22, where he is spoken of as the leader both of Jewish unbelief and of Christian apostasy. He not only denies that Jesus is the Christ (the long known form of Jewish unbelief), but he denies also the Father and the Son. In 2 Thess. 2: 3-4, he comes before us as the man of sin, the son of perdition. In this passage we learn that he will sit in the temple of God (in Jerusalem, surely), and proclaim himself the supreme object of divine worship. To this lie, God will give up the great mass of the Jewish people who will have returned to their own land in unbelief, and also the vast body of lifeless professors of Christianity who have never received the truth in the love of it. This passage reminds us of Dan. 11: 36, where the same great leader in wickedness is spoken of as "the king." Here we find him in a strictly Jewish connection. He is the accepted political head of the returned Jews, and an object of jealousy and hatred to the kings of the North and of the South, who both make war upon him. No one, we judge, can read Dan. 11: 36-39 carefully, and question that the Antichrist is a Jew. Under the same title of "king" he appears also in Isaiah 30: 33; Isaiah 57: 9. In the first of these passages his doom is described; in the second, Israel is reproached by Jehovah for having any dealings with him. Turning again to the New Testament, he comes before us in Rev. 13: 11 as a wild beast coming up out of the earth, having two horns like a lamb, but speaking as a dragon. Here is shown his connection with the Imperial power, of which we will speak presently. It is plainly the same wonder-working person as in 2 Thess. 2. A later passage in Revelation (Rev. 19: 20) speaks of him as "the false prophet," which carries our minds back to Deut. 18: 15, of which Scripture he pretends to be the fulfilment. Another plain allusion to the Antichrist may be found in Zech. 11:. 15-17 As the foolish shepherd, he devours the flock that the true Shepherd loved so well, and would fain have blessed. Having refused Him who came in His Father's name, Israel will receive him who comes in his own name to their hurt and ruin. There are many minor allusions to the same person in different parts of Scripture (e.g., Psalm 10: 18 — "the man of the earth"), but those referred to above are the most important ones, and will suffice for our present purpose.

We will consider next the last great Imperial Head of the West.

In Dan. 7: 8 a little horn, bold and blasphemous in his actings, arises out of the ten-horned fourth beast. We need not stay to prove that the fourth beast represents the Roman Empire; most of our readers are agreed as to it. Its ten horns are the ten kings who rule it at the end under the presidency of the little horn. As the Prince of the Romans, who long ago destroyed Jerusalem and the sanctuary, he will form a covenant with the mass of the returned Jewish people for one week — seven years (Dan 9: 26, 27). This covenant or treaty will doubtless be negotiated by the Antichrist acting on behalf of the Jews as their king. It is divinely described in Isaiah 28: 14-20 as a covenant with death and an agreement with hell, and appears to be entered into on the part of the Jews as a defence against their dreaded Northern enemy. The book of the Revelation furnishes us with some valuable information as to the re-appearance of this great power, which, as all are aware, has no existence at all at present In Rev. 13: 1, it arises as a wild beast out of the sea. This shows us the circumstances which lead to its uprising. The sea represents the nations in a state of upheaval. Such a condition of things can easily evolve a great empire, the empire of the first Napoleon being a proof of it. But such passages as Rev. 11: 7; Rev. 17: 8 imply that another power will be at work. "The beast that ascendeth out of the bottomless pit": ominous words! Satan's hand is there, in order to deprive God's King, if possible, of His rightful inheritance in the earth. He nominates the beast for universal sovereignty in a moment when God's time has almost come to give the kingdoms of the world to His beloved Son. We are disposed to regard Isaiah 14 also as referring to the last great Gentile head under the titles of, "Lucifer, son of the morning"; we leave it as a suggestion with our readers.

The third actor is the little horn of Dan. 8: 9. Care is needed here, for many fail to distinguish between the horns of Dan. 7, Dan. 8. The horn of Dan. 7, as we have seen, arises out of and dominates the fourth beast, which is almost universally believed to be the Roman Empire. The horn of Dan. 8 arises out of one of the four principal divisions of the Grecian Empire, the third beast of the preceding chapter. The horns are thus totally distinct. Antiochus Epiphanes was the forerunner or type of the Eastern horn, who will be a great thorn in the sides of the returned Jews. As the King of the North in Dan. 11: 40, he makes war upon them, and comes to his end in their land. In him will probably be fulfilled the many unfinished prophecies concerning the Assyrian, notably Micah 5: 5-6. This power has no existence at present, but will doubtless be brought upon the scene in due time.

The fourth prominent figure in the latter day crisis is Gog, prince of Rosh, Meshech, and Tubal (Ezek. 38, 39). Here we have the vast dominion of Russia, a power ever bitterly hostile to the Jews. This enemy appears to come up against the land after the appearing of the Lord; his overthrow and the complete annihilation of his hosts is graphically portrayed by the prophet. This is not the same enemy as the king of the North, though many students of the prophetic word appear to think so. Their policy is the same, and they both come against Jerusalem and the glorious land from the North; but they are distinct powers nevertheless. The king of the north is the less formidable antagonist of the two, and is backed up by another, in all probability by Russia itself (Dan. 8: 24); Gog comes up with far greater hosts after his tool (as we cannot help regarding the king of the North) has met his doom. Another Scripture which we believe refers to Gog is Isaiah 33: 1. After the opening of the kingdom of Christ in Isa. 32, a new enemy comes up treacherously to spoil His people, and is consumed as the burnings of lime and as thorns in the fire. Who is this but the great Northern adversary? There are thus tour principal movers in the stirring events of the last days, and if we would understand prophecy aright we must not confound them. The first two act together in their wickedness; the second two act in concert likewise. The first pair are characterised by hostility to God's Christ; the second by animosity to His earthly people. But God will triumph over all in His time, and will yet give the kingdoms of this world to His beloved Son, who alone is worthy.

The Approaching Judgment of Christendom

The Approaching Judgment of Christendom.

W. W. Fereday.

(Extracted from Truth for the Last Days, Vol. 2, 1901, page 321.)

It is a deeply solemn thing to realise that one belongs to a system which stands responsible before God for ages of failure and unfaithfulness, and upon which, in consequence, the judgment of God will soon descend. Yet how feebly is this soul-subduing thought entered into by the children of God in general! Many are so occupied with their own immediate surroundings, that the fact of their belonging to the Church of God — a corporation nearly nineteen centuries old as a witness for God — has little, if any, place in their minds. Others, alas! though truly born of God, have become so infected with the spirit of the times that positive expressions of Laodicean complacency are frequently to be found upon their lips.

Now God would have His own spiritually intelligent as to the true position of affairs at the present moment. We are not living in the first days of the Church of God, but the last; a fact which should, of itself, suggest the most serious considerations to the mind. What is the character of this Church of God, whose earthly history is drawing to its close? And what was its testimony and responsibility as set up by God at the beginning? It has often been pointed out that the Church has been introduced parenthetically into the ways of God. Israel's deep failure as God's responsible witness in the midst of idolatry, and, above all, their rejection of Messiah, has necessitated the complete setting aside of that nation for the present. Not until Christ appears in glory will Israel again truly have God's testimony committed to them. During the interval, while Christ sits at the right hand of the Majesty on High, the Holy Spirit is present on earth engaged in the formation of the Church of God. The very day of His descent from heaven (Acts 2) witnessed the inauguration of the new system — a spiritual one in contrast with Israel's national one. The saints on earth (at first merely a remnant from among the Jews) became at once the body of Christ and the house of God, though the doctrine of these was not unfolded until some years later. What freshness and power characterised the new testimony! What Divine love amongst the saints, what renunciation of the world, what zeal in the propagation of the truth, even in the face of fierce persecution!

The Church was responsible to maintain its testimony unimpaired until the end. In manifested unity and love, in separation from the world, and in bold confession of all the truth committed, should the Church have continued. Faith should have carried her triumphantly through all the vicissitudes of wilderness life, and over all the obstacles raised up by the enemy. It is vain to remark that everything that God has ever entrusted to man has failed in his hands, and that every dispensation has ended in Divine judgment. This, while true, in no way mitigates the failure of the Church, who, with more light from God, and greater privileges than were ever before possessed, has her own distinct place of responsibility, and must be held accountable accordingly. Her public position as "the pillar and ground of the truth" (1 Tim. 3: 15), necessarily involves judgment from God if the testimony is not faithfully maintained.

The failure Soon came. He who loved the Church with a peculiar affection, at an early date had to blame the Corinthians for being full, and reigning before the time (1 Cor. 4: 8); he had to deplore the defection, through lukewarmness and love of carnal ease, of all the assemblies in Asia (2 Tim. 1: 15); and he also found it necessary to instruct his beloved child in the faith as to the path of individual faithfulness when evil should become rampant (2 Tim. 2) Jude speaks of ungodly men having crept in unawares, turning the grace of God into lasciviousness, and denying the only Lord God and our Lord Jesus Christ (Jude 4); Peter warns of false teachers bringing in damnable heresies (2 Peter 2: 1, 2); and John of Antichrists, who had once companied with the Apostles themselves, but who had gone out, manifesting their true character (1 John 2: 18, 19). A little later, we find the Lord Himself complaining, in His messages to the churches, of the forsaking of first love (Rev. 2: 4), of the harbouring of men holding the doctrines of Balaam and of the Nicolaitanes (Rev. 2: 14, 15), and other and even graver evils.

In view of all this (and how much more might be added!) how solemn is the Spirit's word in Romans 11: 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." In this chapter the professing church is looked at as having taken Israel's place on earth as the possessor of privileges from God. If faithful, the result should be blessing; if unfaithful, the same cutting off that Israel has experienced should follow. Who will pretend that Christendom has continued in God's goodness? The Protestant points disapprovingly at the glaring errors and gross corruptions of Rome; and the Romanist, with good cause, directs his scorn at the divisions of Protestantism, and its relinquishment of what it once professed, the faith of the Bible. What room is there for boasting on the part of any?

What then is coming? Just what the Spirit says in Rom. 11: "Thou also shalt be cut off." Or, as the Lord Himself expressed it in Rev. 3: 16: "I am about to spue thee out of my mouth." Only ignorance would plead the Lord's promise in Matt. 16: 18: "The gates of hades shall not prevail against it" — as militating against this, the Lord there simply guarantees the durability of His own handiwork. His judgment of human responsibility is another matter altogether, and is plainly dealt with in other Scriptures. The professing church has failed as deeply as Israel, and shall be judged as truly. There is, however, this difference between Israel's rejection and the rejection of Christendom; that, whereas for the one there is to be a restoration in grace at the end, for the other the judgment is final and irrevocable. Solemn thought!

Does this in any way endanger individual salvation? By no means. The passage already quoted from Matt. 16 is sufficiently explicit as to this. God's judicial dealings with Israel did not touch the salvation of true children of faith; nor will the approaching judgment of Christendom affect in any way the eternal security of all who are "in Christ." Nothing can annul, or even weaken, the infinite grace of God in this respect. What comfort for the man of God while painfully exercised as to the evils around him!

What should be the practical outcome of what we have been considering? First, God would have His true hearted ones feel and confess the sins of the Church as their own. Daniel furnishes us with a fine example of this spirit. Though, personally, a holy man, he poured out his heart to God in touching confession concerning the sins of his people, justifying God in all His governmental dealings with them. He made no attempt to individualise himself, but kept before his soul that he belonged to God's people, and was, therefore, a part of that body which had so grievously failed. In like manner, let us remember that we belong to the Church of God, the most privileged witness that God has yet set up, and withal the most guilty. Such a thought keeps the soul humble and unpretentious.

Secondly, God would have each exercised soul walk wholly apart, in individual faithfulness, from the public evils that will presently bring down His righteous judgment. Let us beware of all the streams that will shortly pour their waters into the foul pool of the apostasy. While cultivating fellowship with all who conscientiously seek the glory of Christ, and while seeking the deliverance of all others as far as possible, may we be kept free from moral, doctrinal, and ecclesiastical corruption, that we may walk in holiness before God with robes unspotted.