CHAPTER 6
CHAPTER 6
To the statements in the introductory part (page 69), though they be not quite exact, taken in a general way, I have no objection. Generally speaking, from chapters 6 to 18 inclusive, the prophecy does treat of God acting for Christ; the subsequent part, of what occurs after Christ is sent forth. The period thus noticed is not the whole of our dispensation, nor even here stated to belong to it. The fact merely is stated, that this part of the Revelation treats of God acting for Christ; the other, of events after Christ is sent forth. Indeed the statements would seem to distinguish this as a peculiar period. The author says, “events which are brought to pass during the time that the throne of God is acting for Christ.” Now, as the whole period and series of events is future,+ this future period seems designated as the time during which the throne of God is acting for Christ. Such is clearly the case. It is the revealed period in which God is so acting (treated as future in page 37) as characterising the present period in page 11. I could only say, generally speaking, because it is quite clear that the end of chapter 11 closes the whole history, and goes far beyond the period here spoken of; and begins with the marriage of the Lamb, which is not an event after Christ is sent forth. When we come to details, these distinctions will be important; but do not affect the general statement, that the subjects referred to are those of these two parts.
+See “Thoughts,” page 37.
[p. 81] But then the statements in page 70 are altogether contradictory and untrue. I supposed at first the author must mean the whole prophetic part, but he is precise, and says, that from chapters 6 to 18 the last forms of evil are described, etc. But how, if this part be only “the throne of God acting for Christ,” and Christ “waiting till His foes shall be set as a footstool for His feet,” can it be also “then by the mission of His Son”? Again, if it be the second part that gives events after that mission, how are found in the first “the aspects of the blessedness and glory, both in earth and heaven, which will, as soon as the hour of Satan’s triumph is over, attach to those who share the resurrection glory of the Lord Jesus”? If these are the subjects of the first part, then it is not merely events brought to pass during the time the throne of God is acting for Christ. Further, the mission of Christ is neither the throne acting for Him, nor events that occur after His mission.
But there is another more material objection to this statement. It involves (as so many others that we have seen) most important, and, I believe, entirely false views, assumed without the reader’s being the least aware of what he is adopting. It reveals, we are told, “various aspects of the blessedness and glory, both in earth and heaven, which will, as soon as the hour of Satan’s triumph is over, attach to those who share the resurrection glory of the Lord Jesus.” Now what does this mean? Who are they that in earth share the resurrection glory of the Lord Jesus? I am aware that it is stated farther on, that Jerusalem on earth is in the full excellency of a heavenly calling. And this, unsaid but quietly assumed here, prepares the mind for such statements. But where, I ask here (from chapters 6 to 18 inclusive), are those spoken of who in earth share the resurrection-glory of the Lord? Or what is the blessedness in earth of those who share it (if this is the turn given to this passage), so stated in these chapters? One hundred and forty-four thousand of Israel are sealed to be spared. But where is blessedness and glory on earth spoken of in these chapters, unless the writer would apply the rest of the great multitude to earth, which he does not? And if on earth, how do they share the resurrection glory of the Lord? All this just goes to efface the proper heavenly distinctive glory of the church; and no one can have read the book attentively, without seeing that this is its constant and unvarying purport. I would draw the reader’s attention to this. It is evidently of the last importance. And I would ask him what is the meaning of blessedness and glory in the earth of those who share the resurrection-glory of the Lord Jesus; and where he finds that in Revelation 6 to 18 inclusive.
[p. 82] Next, as regards the order of arrangement. There are several separate visions. This I do not contest at all. But that Christ’s mission is referred to (that is, if the author means by the Spirit of God) as then just arrived but not entered upon, I deny altogether. The only passages which can be alleged in proof are, first, the close of chapter 6; and secondly, Revelation 11:15-18. The first is the fear of the wicked in the earthquake, and not the revelation of God at all, nor in any circumstance or prophetic date, whether of narration or fact, possibly to be connected with the actual coming of Christ; because all the circumstances are quite different from the account the Spirit gives of His coming; and the seventh seal is not opened. The second passage which may be referred to is Revelation 11:15-18, where the voices in heaven, on the seventh woe-trumpet sounding, celebrate the earthly kingdom of Christ as come, and all the consequences from that time onward. This does indeed, as has been stated, actually close the mystery of God; but the only thing that is not referred to in it is Christ’s mission. And it speaks of our Lord and of His Christ as having the kingdom. The events which follow are declared, but not the mission; and even this not at all in a revelation by vision, but in the celebration, anticipative as to the facts, of the kingdom by voices in heaven. And it is quite evident to me that the connected historico-prophetic narration of God’s dealings closes entirely here. That which follows is made up of distinct visions as to special points at the close; but of this more hereafter.
Next: “Blessing is mentioned first,” we are told, “prior to the events of evil and of judgment by which it is preceded and introduced.” This, which is a very ancient remark on the Apocalypse, I do not contest neither. The use that is made of it, to deny narrative order, I affirm to be entirely unfounded. How does it militate against any orderly narration, if I say, See the happy and blessed order and prosperity of that family; and now I will shew you all the discipline and trial they went through in order to arrive at it; and then give their previous history in orderly narration? It would be a very simple and consistent method. The question is a question of fact. The reasoning to subvert it, a priori, is perfectly futile. That God, who knows the end from the beginning, may encourage the saints by shewing the result before He makes them go through the difficulties of the way, is most possible, and I believe constantly true. He stated that the seed of the woman should bruise the serpent’s head. Yet, I suppose, we have an orderly narration of what passed from that day out in Scripture until it be accomplished. Nor does this declaration militate against its historical order. As I have said? there is not the slightest force whatever in this reasoning. Its aim is evident, but it has no force.
Then as to the facts by which it is sought to prove it. Chapter 17, we are told, is earlier than chapter 13. Now let me put this case. I am giving the history of all the revolutionary war. I give a long account of all that passed in France — Buonaparte’s victories in Italy, etc.; I come at last to his subversion of the Romano-Germanic empire by his victories over Austria. In order to make this understood, and its importance appreciated, I give an account of the origin and formation of this system, its place in Europe, and in general history; and, having brought it down, together with perhaps a similar account of the Italian States, to the period at which I had arrived in the general history, I resume the thread of the narrative, and complete what referred to all thus brought under view. Would it be said, because of this, that my narration was not orderly? Is it not the universal practice, when a general history bears on particular subjects? Can it be otherwise, if a history is complete? And, as “we know in part,” is it not the way to be expected, though the writer be the Spirit of God Himself? And it is just what is found in the book of Revelation. If it were asserted that the same order of narration continued from chapters 6 to 18 without interruption, then indeed what is remarked of chapters 17 and 13 might have some weight. But who has asserted this? No one but the author himself. And having given to understand that chapter 6 to 18 is one complete whole, he shews that it cannot be a whole of orderly narration. But then the proof given is merely a mistaken assertion of the author assumed to be true.
[p. 84] I surely do not believe that the reward given to prophets and saints precedes the destruction of Babylon and the mission of Christ; but this does not hinder my finding orderly narration. Let us examine the facts.
I have a succession of events: seven seals, one after the other, and seven trumpets in order: and before the last of these, I am told (in connection with a parenthetical little book which is opened, of which the close is clearly marked) that in the days of the seventh angel, who is about to sound, the mystery of God should be finished. The seventh angel does sound, and the time for closing the mystery is come. Hence the voices in heaven celebrate all connected with closing the mystery, and the orderly narration is interrupted — the general scheme of the history being complete. A vast power+ (as important as all the rest of the history, and whose parasitic roots, as we learn from a Thessalonians 2, had been planted in Christianity from the days of the apostle — at least what prepared its way) was to be unfolded as that on which the judgments, celebrated in general at the close of chapter 11, were especially to act. Hence the history of this as a distinct power in all its bearings is given, and the historical order of narration of course interrupted.
Chapters 12 to 14 give us this history complete, and the dealings of God in the world connected with it. It is a distinct vision and hence the order of date must be confined to the subject treated, and can at most only be compared with what is in another vision. But it has its own order within itself, closing with the vintage of God. Then we have another sign in heaven, introducing the seven vials, which are the wrath of God on the earth not the history of the beast, though the beast be found there. This was needed to complete the materials of this history. Just as I might relate the state of the provinces of France in the history I have supposed, after giving the public European history of the revolutionary body.
Lastly, chapters 17 and 18 do not profess to be history or narration at all, but description of a particular object of judgment, whose details had not yet been entered into; only the fact of its judgment had been mentioned in its place in the two previous statements of the course of final events. Now the details are entered into, of what it was, its relationship with other objects of judgment, and the circumstances of the judgment itself. Just as I might describe Paris, its circumstances, vanity, objects of art pillaged elsewhere, and its siege, in the history I have supposed. The same thing occurs after the completion of the history of, and subsequent to, Christ’s coming: after the marriage of the Lamb, the coming of the King of kings — the destruction of the beast — the binding of Satan — the millennium — the loosing of Satan — the judgment of the dead — and the close of all things. In a word, after the series of events given from chapter 19 to the end of Revelation 21:8 inclusive, a description is given of the heavenly Jerusalem, and its relation with the earth (as before of Babylon, and her relation with the beast, and in the same manner). But all this does not touch the orderly narration, where orderly narration is professed to be given, as it surely is, as description is professed to be given in another part; and to take events out of the descriptive (professedly descriptive) part, in order to compare them with others in the narrative part, to disprove the order of narration, because the chapters of description come after the narrative ones, is simply confusion and nothing else. Yet it is of this the writer says “I wish it to be especially noticed, that these instances prove that the Revelation is not a consecutive history; and therefore any system of interpretation that regards it as a consecutive history, whether of events yet future, or of events past, must be erroneous.” And all this confusion is the more unreasonable, because it is based, not upon the statements of others, but upon the author’s own assertion that chapters 6 to 18 is one complete part, taken together; and on this he argues to prove that others must be in error.
+This supposes 2 Thessalonians 2 to be the first beast. It is rather to be taken as the second or two-horned beast; but this does not affect the argument.
[p. 86] There is this peculiar to the Revelation, and this only — that, the subjects being moral, the descriptions and account of judgments are of as great consequence as all the history; and, we may almost say, of even more consequence than the narrative part. But this changes nothing of what I have said. On the contrary, it is very important to have the narration, to give the order, to put each thing in its place, and shew the general relationship of events. This is the division I should make in the book. First, in general, chapter 1; then chapters 2 and 3; then chapter 4 to the end. Then, in detail, chapters 4 and 5; then chapters 6 to 11. There the general history closes,+ but none of the facts of the seventh trumpet are given in prophetic vision. Then chapters 12 to 14; then chapters 15 and 16; then chapters 17 and 18. Thereon the scene changes, but the event is taken up, and we have chapters 19 to 21: 8. Then chapter 21: 9 to 22: 7; when the closing remarks and testimony commence, and complete the book.
We come, in page 74, to the chapter (6) before us. “Its chief subject is the infliction of divine chastisements on the earth, until they are consummated by the day of the wrath of the Lamb.” This is a most inaccurate account.
Four riders on horses go forth: three of whom, at any rate, bring chastisements on the earth. The opening of the fifth seal lifts up the veil to shew us martyred souls who yet must wait for the execution of vengeance, till others are killed as they; of which, note, nothing at all is said. Then there is an earthquake, but nothing at all said of the day of the Lamb’s wrath, but by the terror of the kings, etc., of the earth. That it is not the undescribed day of Christ is clear, because the state of the kings of the earth, etc., is described, and it is entirely contrary to the description the Spirit of God has given of their state at that day, at the close of chapter 19, where they make war haughtily and boldly with the Lamb, and are slain, and did not hide themselves from His wrath at all: they had been given over to believe a lie. The effect of fear upon unbelieving man is confounded with a revelation of the Spirit of God. It is, moreover, revealed that these signs come before the great and terrible day of the Lord. It is these signs that alarm them, and not the actual arrival of the day, nor consummation of wrath by it.
+I believe there is consecutive order in chapters 11 and 12 in this way. Chapter 12 takes up from its origin, and pursues in its conduct, what becomes the object of judgments which happen under the seventh trumpet, and so falls into the general narrative. But then it was quite important enough to give it a history apart, as it was of Babylon afterwards; because these evils and judgments at the close, which take place under the seventh trumpet, forming the latter part of the Revelation (beginning with chapter 12), are really the most morally important of the whole book.
[p. 87] And here let me recall what was said, that opening the book was a sign there was some one worthy to communicate blessing. It was surely a strange book to open to prove that.
We again also see the unsuitableness of the song as celebrating the opening the book, and Israel’s actual reigning at the same time. But further, “The final triumph is first announced.” What final triumph? I admit that God can give anticipative views of blessing before the sorrows that introduce it. But that we have had, according to the author (and I am not combating the general idea), in chapters 4 and 5 already. But after that has been done, and we have seen the resulting glory, and we are come to a systematic succession of events of an active character, numbered 1, 2, 3, etc., of an analogous nature — to say that the first of these means the result of all, seems utterly unreasonable. The resulting glory we have had: we have now events opened, and active agents in the scene. The first seal is opened, and the first beast says “Come and see,” and there is a rider on a horse. The second is opened, and the second beast says “Come and see,” and there went out another horse; and so on. This second horse the author would persuade us is the first, and the first the last of all. Is this a reasonable interpretation?+ The fact of the seals being opened in vision changes nothing of their being events to be fulfilled, though not then fulfilling. So that announcing or fulfilling makes no difference: they were announced as to be fulfilled.
+I would here ask in passing, what proof there is that this horse and his rider is Christ at all. I see none whatever. It seems to me much more like some imperial conquest, providentially permitted of God (perhaps of Antichrist himself, before he assumes that character). This question does not apply particularly to Mr. N.’s system.
[p. 88] But this, though it seems to me unreasonable, is comparatively immaterial — a point in which any might err in interpretation. But what follows (page 77) is surely very serious in its character, and is the settled leading principle of the book. “Neither is He yet surrounded by the risen church, as ‘His fellows,’ partaking in His glory.” That is admitted, of course. “Jerusalem does not as yet stand as the ‘Queen at his right hand, arrayed in gold of Ophir,’ i.e., in the full excellency of a heavenly calling, maintained and manifested on the earth,” etc.
What is then the heavenly calling? It is clear it is not a calling to heaven at all: for this glory is on earth. It is glory terrestrial, at the time all things are gathered together in Christ in heaven and earth. If the earthly Jerusalem (if such a contradiction in terms can be stated) is “in the full excellency of a heavenly calling,” how is it heavenly? Because, remark, it is not suffering for it. We have the heavenly calling now; because, though on earth, our hopes, joys, place, when Christ comes in glory, are with Him there. We suffer on earth because we have this heavenly calling. But this will not be the state of things then. It is with Jerusalem and her inhabitants the result on earth of Christ’s coming in glory. And how is that a heavenly calling? Can the full excellency of a heavenly calling be maintained and manifested on the earth? and if so, what is a heavenly calling? For, I repeat, it is not now the manifestation of its power in suffering, in following Christ crucified. That may manifest in spirit the power and excellency of a heavenly calling, because all is dross and dung for the sake of it; but that is not the case here. It is the actual result of Christ’s triumph and coming on earth, for those who have not suffered with Him by faith in the heavenly calling and glory. And how can that be a “heavenly calling,” and its “full excellency”? Is it not destroying the very idea and meaning of it, and bringing all down to earth, and levelling all to that measure and standard? I ask any saint, is the state of Jerusalem on earth the measure for his soul of the full excellency of the heavenly calling? And if not, what is this but to lower and degrade the church to the place and level of what is earthly — of those who have not suffered with Him in His rejection?
It will be said, perhaps, It is distinguished from sharing His glory as His fellows. No doubt it is not said that the earthly Jerusalem is in heaven with Him: I suppose that would hardly be expected to be received. But their sharing His glory as His fellows, together with what is yet more blessed — being one with Him in love in the Father’s presence, and being His bride when He holds the kingdom — that is the heavenly calling in its chief parts. And how, if it be distinguished, is Jerusalem on earth said to receive it?
[p. 89] Nor am I aware that the eternal state is ever spoken of as the heavenly calling (supposing now that there is no difference when that eternal state comes, between those who have been in Christ’s glory, and those who have been His subjects on earth during the millennium); I am not aware that it is even particularly connected with heaven more than earth. God is all in all, the kingdom being delivered up. The tabernacle of God is with men. But there is nothing ever spoken of as distinctively heavenly. The heavenly calling is an expression used in the Hebrews to contrast it with the earthly promises made to the Jews, which will be accomplished in the Jerusalem glory, which is here stated to be the full excellency of the heavenly calling. The same contrast between the promises to Israel and our portion, I have no doubt, is urged in John 3, when (having referred to the necessity of regeneration for the enjoyment of earthly things with God, as they had been revealed in prophecies which the master in Israel ought to have known) the Lord says, “If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things?” and then at once refers to the cross, the lifting up of the Son of man — taking Him (and us with Him) out of these earthly things.
Thus what is properly and distinctively our calling is entirely effaced and set aside in these statements. The earthly Jerusalem being on earth when enjoying present glory, not suffering for hoped-for glory, in the full excellency of a heavenly calling maintained and manifested on earth. We have already seen the expression — The blessings on earth of those who share His resurrection-glory — an expression entirely incorrect, or extraordinarily ambiguous, and entirely destitute of foundation in the chapters from which it is alleged to be drawn, in which there is nothing about blessing on earth at all.
But there can be no doubt as to the general purport of the writer to exalt Jerusalem on earth to the full level of our calling now. Those familiar with the question will well remember the passage often urged to shew this, “We are partakers of their spiritual things.” But to insist only on what is found in this book, I shall produce here from other pages in it the statements of the writer, shewing that it is not because of an isolated passage of doubtful meaning, that this view is attributed to him.
Thus page 138: “Our mother is not Babylon, but that divinely ordered system of truth and power, which though now not known as having form or comeliness is yet to be paramount in the earth, and to reign, beautiful in holiness, supreme over all nations. ‘I saw a woman clothed with the sun, and having the moon under her feet, and on her head a crown of twelve stars.’ Such is the vision of her coming glory in the earth [note, he is speaking of “our mother”]; and faith even now recognises her as this. This is our parent — the system to which we belong, and to which, in the midst of all the brightness of Babylon’s rising greatness, we give the homage of our hearts; and will, through God’s grace, constantly adhere. Our estimate of its excellency will of course vary, according to the singleness of our hearts, and the integrity of our faith and knowledge: but in proportion as we are able to look on into the future, and consider the period when Christianity shall, in Mount Zion and in Jerusalem, be supreme in the earth, we may see the reason for the glory of the symbols wherewith this chapter commences.” Is it to glory in the earth that the homage of our hearts is given? or is Christianity supreme in Mount Zion, and Jerusalem here below, our mother? Where then is the heavenly calling? or why such avoiding of the simple and blessed statement of the apostle, that Jerusalem which is above is our mother?
Again (page 142), we need not marvel, therefore, if Christianity “be here presented, as if bearing the name of Zion.” (We may remark in passing that it is not at all so represented: the writer is commenting on chapter 12.) “How indeed could it be otherwise? For when that holy blessed system of truth and power, for which we and all saints have from the beginning suffered, and which now we name Christianity, shall at last arise into its destined supremacy in the earth, it shall be identical with Zion, arising in the moral grace and dignity of its high calling in the earth.” (This expression is the more remarkable — “high calling in the earth”; because high calling, as anyone acquainted with the Greek Testament knows, is calling above, up out of the earth, our calling, ‘above’ — ano). “Christianity can never have its rightful pre-eminence until the hour comes for the mountain of the Lord’s house to be established in the top of the mountains, and to be exalted above the hills (mountains and hills are the emblems of authoritative power); when many people shall go and say, ‘Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths, for out of Zion shall go forth the law, and the word of the Lord from Jerusalem.’ The mountain to which we by faith are already come,” etc. “So that the identification between ourselves and Zion will need no proof.” Are the promises to Israel — of its latter-day glory, the “Come ye, and let us go” — our hope? the rightful pre-eminence of Christianity — of that “which we now name [what an expression!] Christianity”? Do “we belong” to Zion on earth?
[p. 91] It will be seen further on, that Zion itself, literal Zion, is said to be the church’s place, as holding power on earth; that the saints, in an earthly state, are as “really blessed” as those in the heavenly; and, on the other hand, that “a heavenly as well as an earthly character is given to Zion.” But all this in its place. It is merely the general statement that I would place before the reader now. One quotation more will suffice for this purpose.
“There is, however, one blessed point of contrast between the system of God’s city, Jerusalem, and this. When Babylon’s system is separated from its city, it perishes — and perishes for ever. But, when Jerusalem’s system is separated from its city, as it even now is, it does not perish. It is indeed outcast in the earth — no eye but the eye of faith recognises its beauty: but it exists, and there are some eyes that see it, and some hearts that love and cleave to it — and they shall continue to cleave to it, until the hour comes for it to be united to its own city, and to be exalted in the earth.” Now what I would ask here is this: Is Jerusalem on earth the “own city” of the system to which my heart cleaves — to which yours does, reader — or Jerusalem above? Is it earthly Jerusalem’s system to which you belong? If not, where is all this leading you? Certainly not, as to your mind at least, to heaven. Heaven and the heavenly calling cannot be denied, but it is assiduously made “our high calling in the earth.” I have given those long quotations to shew that it is not a casual expression, but a regularised system: no matter of inference, but of elaborate statement, and diligent repeated assertion, that Jerusalem on earth is the own city of the system to which we belong — that our high calling is a calling in the earth.
Having made the matter of fact plain, I do not reason on it much here; I prefer leaving it to the reflections of the reader It will recur again in its effects and bearings on other points I pursue now the chapter.
[p. 92] After stating that some will be slain in the midst of all this abounding iniquity (the connection of which however with this period is given without any proof at all), we are told that the “altar represents the priestly intercession of Christ. It is the place around which the risen priesthood of Israel+ will by and by be gathered, clothed in their garments of glory and beauty,” etc. “But here they are under it, in the place of ashes, crying for vengeance.” “The holy place is turned into a place of judgment.”
Why does the altar represent the place of the priestly intercession of Christ? Christ intercedes within the veil, not at the altar of burnt-offering. The altar of burnt-offering was not the place of intercession at all. If it had been the altar of incense, there might have been some appearance of reason here, though that is not properly Christ’s place; but it is not. As the writer observes, their souls were in the place of ashes under the altar. It is indeed an evident allusion to their having been as burnt sacrifices for Christ: their lives are found under His altar. And how are the risen priesthood of Israel to be gathered there in their garments of glory and beauty? Was it at the altar of burnt-offering that the priests offered their incense and sought blessing? Sin-offerings and bloody offerings of every character were offered there; but that was all. We have indeed seen that this priesthood of Israel, so often repeated, rests merely upon a decidedly bad and false translation of the Greek. I must say it is a painful thing to be obliged page after page to take notice of trains of statements so entirely unfounded and palpably wrong. And what of the system built upon them?
+This point is constantly recurring in the author’s statements, and is part of an elaborate system, which makes the Aaronic priesthood of Aaron and his family the type of the heavenly priesthood of Christ and the church during the millennium. Where is the proof of this? It is assumed all through this book. I do not discuss it at length here. There is no proof given of it whatever. Now, it is to me more than questionable if it be true. The proper priesthood of Christ is Melchisedec priesthood Now He exercises it for the church after the type of Aaron; but there is no proof that He will do so during the time of millennial glory. It seems to me rather inconsistent, on the contrary, with His position as Melchisedec on earth judging righteously. During the time of Satan’s power and our infirmity in conflict we have, if any man sin, an Advocate with the Father. Not to make good our righteousness, but to maintain us in our position before God in our walk. The question is, whether, during the millennium, where there is no temptation, judgment is not the consequence of sin in that day in the earth, instead of intercession, as regards actual present dealings with it. It certainly ought not to be assumed that Christ exercises His priesthood in a Melchisedec manner on His throne, and after an Aaronic pattern in heaven, at the same time, and about the same things.
[p. 93] It is a curious remark, that the white robes were given to them, but not put on them; but I leave it where I find it. Everyone can judge of it according to the weight it has in his mind.
As to the criticism+ “a white robe, and not white robes,” I suppose it is correct: but then it is not merely said “to them,” which the English reader might suppose, because it is said “to each”; so that, white robes were given to each, or a white robe was given to each, is pretty much alike.
When it is said, “signs which immediately precede the manifestation of the Lord in glory” — in a general sense it is true: but it is quite clear that the signs in Luke occupy a period — perhaps a considerable period of time — a state of things in which men find themselves, which causes them to look forward with anxiety.
But it seems to me that, as the images here used are drawn more or less from passages whose accomplishment takes place clearly at different periods, the image being generally used for great revolutions, we must take its date as employed here from the revelation itself: and, I apprehend, its coming before the seventh seal is opened proves that it is not the closing act of the mystery of God. Passages in which these images are used will be found in Isaiah 14 where it is connected with the fall of Babylon, which is itself called the day of the Lord, ++I take advantage of the word criticism here to state, that the friend referred to in the “Thoughts” has very kindly communicated to me the information, that, though in Griesbach’s Leipsic edition of 1805, and many reprints, the reading “us” in Revelation 5: 9 is marked as spurious, this mark is a misprint. That Griesbach really gives it as only a questionable reading. Mr. Tregelles (for his name is now known by the publication of his book) adds, in his communication to me, proofs that “us” is the right reading. I dare say his reasonings are just, though the one ancient MS is against the reading; I have no disposition to dispute it. My objection is not to the reading, which is the commonly received one (the change is in autous), but to building an immense system on it. But as I had been misled by the reprint of Griesbach’s edition, I thought it right to correct it. It is no wonder I was, as these reprints, misled by the Leipsic edition, so give it: indeed Mr. T. says, “I used to think he had rejected it.” Having corrected the mistake, which I am enabled to do by the kindness of Mr. T., I do not enter further here into the detail of the critical question. No one can deny that the passage is, as to critical readings, in an entangled and unsatisfactory state.
+ and, according to the author, precedes the final judgment of the nations. In Joel they are said to come before the great and terrible day of the Lord; in Isaiah 34 they accompany the judgment of the nations in Idumea. Seeing also that, while the objects used as signs are the same, what happens to them (whether intentionally I do not here say) is quite different; that the particular points here are taken in part from Joel, which says it is before the day, in part from Isaiah 34, where it is the accomplishment of judgment on the nations in Idumea; while clearly (the seventh seal not being opened, nor, I apprehend, even the trumpets blown, though this may be differently judged of, but certainly the seventh seal not opened) the final judgment is not executed: — considering all these things, it seems hasty to fix the time by a view of these signs taken from other passages, and quite incorrect to suppose that they are used as happening once in a determinate sole time common to all the passages. Nor are the signs given in Luke at all the same as those in this passage. I have already remarked that Joel says they are before the day, and that the state of men’s minds here does not answer to their state at the end.
++See verses 6, 9, and 10, when the signs are connected with the day.
Further, the writer should not say “events which follow the manifestation of the Lord,” because there is not one word about His manifestation in the passage. It may be remarked that the same expressions as to islands and mountains are used as to the judgment of Babylon, in the Revelation itself (Revelation 16:20), which, according to the author, is before the day of the Lord on the nations, or the manifestation of the Lord (as indeed is clear in that passage chapter 16: 20). The other passages cited from here are Hosea 10:8, and Isaiah 2:19.
As to the rest of pages 80 and 81 I say nothing. I believe, as we all do, that these countries will be the scene of marvellous events. The statements made here, which are given as of “doubtless” events, I do not enter on, as they are more prophecy than interpretation. The only effect is to lead the mind to put far off its own expectation of Christ by statements which not one syllable of scripture is brought to support. I read that political events “must infallibly raise,” etc.; that other events “will doubtless dispel,” etc.; and that European energies “will doubtless be an era” in the world. So that we may safely put off the Lord’s coming till another era is passed. But who will answer for the infallibility of all this, or dispel the doubts which may arise as to it? I might bring as strong arguments against it as for it, but as mere speculation I leave it untouched.
[p. 95] Scripture seems to say that Egypt shall not rise into greatness. Nor do I remember there any statement whatever of the glory and greatness of these countries in the latter day. Jerusalem is trodden down of the Gentiles to the end. This may be considered moral perhaps. These countries will be the scene of wars and political jealousies, rumours of wars, nation rising against nation. But it seems to me that Ezekiel 34-37 tends to shew that the land of Israel will not be in prosperity till the Lord restores Israel to it. I should think Hosea 2 tended to shew the same thing; Joel 2 also; and even the accounts given in Daniel. And I would ask, Is there any passage to the contrary? Deuteronomy 32 I would cite as bearing on the same conclusion; and Leviticus 26: 33, 34, 40-42 seems to speak very strongly in the same sense. But I do not pronounce on what the wickedness of man may do: only prophecies of this kind, drawn from political events, without one word of scripture, cannot be of any weight. First, the information of the writer may be very imperfect;+ and political consequences are so uncertain, that one cannot trust them in divine things. One would like to have a little scripture for them. As to Babylon, concerning which I am sure there are many erroneous statements made by the author, I will consider it when we come to that part.
I have only to add, as to the note to this page (81) — “the principle of each prophetic book being its own interpreter” — where is this principle to be found? I should judge that the statement of the apostle Peter (2 Peter 1: 20), rightly understood, is the direct denial of this principle. No prophecy of scripture is its own interpreter: you cannot interpret it in taking it by itself. Such is the plain translation: so it is understood by Wahl (though he adds what will interpret it, in which we may not agree with him; but this is his translation). Every one will judge of this for himself.++
+Some of the statements, made in the tracts connected with prophecy, shew the most entire ignorance of the political state of things. Certain acts are attributed to the French, for example, as promoting certain principles, which were done solely to destroy their influence. I do not blame the ignorance at all here, but the pretension to interpret events in this manner.
++I apprehend Luther and De Wette translate it in the same sense.
[p. 96] I know not who ever considered the change under Constantine as the real work of the Spirit of God, save as a providential work is.
In page 82 we have a very important principle, which the reader will do well to weigh. “These nations cannot be raised except in direct contravention of His (God’s) declared resolve.” Yet here “the unhindered progress of human greatness is to reach the final point of its attainment.” Surely this serious statement ought to be well borne out by plain and direct scripture. It is not merely blessing, left to man’s responsibility, lost, and men acting contrary to God’s revealed will. “These nations are declared, in the word of God, to be under His judgments.” Now, that man should attempt to act in contravention of God’s will is, alas! surely to be expected. But that he is to succeed in raising up whole countries to such prosperity as never was heard of, in direct contravention of God’s declared resolve, so that the unhindered climax of man’s progressive greatness should be there, where God declared it should not be, and in places which are under His judgment — surely this requires some wonderfully strong proof, to be believed. And let the reader remember that this way of putting it is the author’s own, not mine; and that he has not adduced nor alluded to one passage of scripture on the subject. There is nothing at all but his speculations on political consequences, and a system he has framed in his own mind.
I have no doubt that the prophetic and specially the Roman earth is the scene of the greatest events and deepest evil principles of the latter day. But when the author says (page 83), “The great hour of temptation comes only upon the Roman earth (oikoumene — see Luke 2: 1), but it is to try or put to the test them that dwell upon the earth,” his use of oikoumene is wholly unwarranted. Augustus representing the imperial power of the beast, the habitable earth (for this is what the word means) was given to him; and the pride of man, ignorant as he might be of God’s counsels, was prone enough to assume the title. But to use this in order to confine the word to the limits of the Roman earth actually possessed is entirely unwarranted. Is it only the Roman earth, the assurance of the judgment of which is given to all men by Christ’s resurrection? (Acts 17: 31.) Or is this the meaning of verse 6 of the same chapter? Is it only into the Roman earth that the First-begotten is introduced? (Hebrews 1: 6). Or is the sound (Romans 10: 18) gone out only into the Roman earth, translated “the ends of the world”? There it is used for Tebel, the world, in its largest Hebrew sense. So the LXX. (Psalm 9: 8). We may remark that Romans 10: 18, moreover, seems to set “earth” and “world” just in the contrary way to that in which the author puts it. Nor am I aware of any passage which gives ge, earth, a more extended sense than oikoumene. (See Isaiah 24:4.) The contrary is the case, as in those already cited; that is, ge (Greek) is used for eretz (Hebrew), and oikoumene (Greek) for Tebel (Hebrew). There is clearly no possible authority whatever for the use of oikoumene for Roman earth in Revelation 3: 10, because it is applied to the empire once in a confined sense (that empire then including the civilised world, which indeed had been given up to it by God). As to the rest of pages 83, 84, the topics found there have been already treated — the candlesticks said to be in the sanctuary, etc.; and (the assertions made in it, though without any proof at all, being partially true) I turn to more important points.
[p. 97] As to the order of the book, I have already given what I believe to be the true one: but I would add some remarks on that given in the notes (page 85). In a certain sense chapter 6 is complete in itself; that is, there is suspense, to bring in the sealed ones and the great multitude before going farther. But it is not complete in the sense of closing the order of things treated of, because the seventh seal was not opened; only chapter 7 comes in in parenthesis.
The next division is as unreasonable as it can well possibly be, that is, chapters 7, 8 and 9; because there is a clear and positive series of trumpets divided into two parts — preparatory trumpets, and woe trumpets, which last three are named as going to sound, in Revelation 8:13, and are not closed till the end of chapter 11; and the second woe contained in chapter 11 is not said to be ended till Revelation 11:14 There is in the meanwhile the little open book; but its introduction merely gives the place and date of its close, viewed in connection with the order of events under the trumpets, as is evident from chapter 11: 14. Moreover, in chapter 10 it is stated that the mystery of God would be finished in the days of the seventh angel. And accordingly when he sounds, the kingdom is celebrated — anticipatively, perhaps. Still as a series of trumpets, the detail is closed, though events included under them may be important enough to be detailed elsewhere. So that to put chapters 7, 8, and 11 together, and cut off chapters 10 and 11 from chapter 9 is to subvert the declared order of the passage itself. The object is to identify the witnesses with the period of chapter 13; but with this purpose it is a contempt of the declared order and not a statement of it. In chapter 10 there is no preface of blessing at all, nor any blessing stated. There is a public declaration of right to be accomplished afterwards (to wit, at the seventh trumpet, the sixth being not yet ended), but this is all.
[p. 98] Chapter 12 is evidently quite a new vision. The temple being declared to be opened for the first time. Some of it evidently precedes the last three years and a half, and cannot therefore be called a narrative of the same evil period — assuming the three years and a half of chapter 11 to be the same+ — which is very far indeed from being proved or as yet attempted to be proved. At all events, nothing is said in chapter 12 of this period, but as a result of something else, of which the greatest part of the chapter treats (chapter 13 being mainly the account of the beast, who has received his throne from the dragon, whose history we have in chapter 12; while in this last we have very little of the period mentioned in chapter 13). As to chapter 14 being read by itself I make no difficulty; though I believe it to be intimately connected with chapter 13 — God’s dealings in mercy and judgment in relation with the evil. It has not the form of a distinct vision, more than verse 14. However it may be considered apart, and I have no desire to make any difficulty. Chapters 15 and 16 I agree with — chapter 17, alone, I do not; but then I do not feel any need to enlarge upon it. We shall have the subject before us farther on. Chapter 17 seems the description and relationship with the beast; chapter 18 the judgment, and its effect on others. However, I may pass on.
+My own present conviction is that there is only one period of three years and a half. No doubt the power to come makes a covenant for a week; but it is on his breaking it that the evil day and tribulation begins. Deception was there before, but it was not the time of Jacob’s trouble. This is the last three years and a half of which the Apocalypse treats.
[p. 99] On the two following pages I have not much to say. The statement as to Daniel (page 86) certainly confirms strongly the doctrine that there is a Jewish remnant recognised in Jerusalem at the end; because Jerusalem has “a national existence,” and it is clear that the remnant spoken of there are identified with her, and her interests. To say (page 87) that the inroads of the barbarous nations were not destructive agencies from the hand of God, is an assertion that must be left to everyone acquainted with history to judge of. It is curious that one of their chiefs became celebrated as being entitled by public and universal consent “the scourge of God.” Nor am I aware how Constantine consolidated human greatness. His own genius stayed the ruin for a time; but the departure from Rome, making a balance between the pagan aristocracy of ancient Rome and the Christianity of the emperor and the East, paved the way very plainly for the dissolution of the empire. But these are not subjects I feel it necessary to pursue here.
As to the note on “Hades followed with him,” it seems to me quite unfounded, and beside the object, of the verse; but I do not feel it worth discussing. The next note is more important, and will demand a little more attention. I shall not discuss the difference of language in chapter 20, nor the giving of the robe. Seeing the souls seem to me only to mean that he who had power to kill the body had none over the soul: they were alive still. I do not see that the question of resurrection is treated in either case. The resurrection is never (that I am aware of) treated of in the Apocalypse. There is the single expression “This is the first resurrection,” speaking of those who have part in it; but no account is ever given of it at all, either in this chapter, or in chapter 20.
And now as to 1 Corinthians 15:23 — a passage evidently of the utmost importance as to this, and one quite calculated, as here commented on, to produce difficulties in an honest mind. But then there is not one single statement of the author which is not incorrect. We have, Christ “the firstfruits, then those that are Christ’s (they that are Christ’s), then” cometh the end, etc., when, as we learn from Revelation 20; the final resurrection occurs of those who are written in the book of life. Consequently those who are not Christ’s (i.e., manifestly His+) at His coming, do not rise until the last resurrection. If the words first, second, and third had been used, they could not have fixed the order of the resurrection more definitely than it is fixed by the words ‘firstfruits‘ — ‘then‘ and ‘then’; 1 Corinthians 15:23,24. The writer then reasons on the Greek word meaning “coming,” or else being used in the sense of “presence,” as opposed to absence. If used in the latter sense, he argues, there could be no contrast with the third period at the end. “Besides which, nothing can be more clearly revealed than the inconceivable rapidity of the resurrection.”
+This itself is, I judge, a complete misstatement of the text. It is not at all Christ’s at His coming, or not Christ’s at His coming (i.e., those who are His at that time, or not) as it is used here to make it a part of those that are Christ’s who rise at that time — but, they that are Christ’s (rise) at His coming, when from absent He is present. I appeal to any one accustomed to Greek, if it be not so. The Greek words in 1 Corinthians 15:23, to which the common English translation perfectly answers, “Christ the first-fruits: then they that are Christ’s at his coming.” The end (as we have seen) is after all resurrections of just and unjust are passed.
[p. 100] Now that these three Greek words mean consecutive order is quite clear, that is, as to what is connected with one of them, in respect of what is connected with the other. For example, they that are Christ’s could not be raised before Christ; nor the end be before they that are Christ’s be raised The order of the events actually named is definite. But they express only the order which exists among the things stated; and if the author means to the exclusion of other intervening things, he is quite wrong. I have not to make even the most unlearned reader travel far to be convinced of this. Look at 1 Corinthians 15:6,7. “That he was seen of Cephas, then [eita] of the twelve: then [epeita] of above five hundred brethren at once... then [epeita] he was seen of James; then [eita] of all the apostles; last of all of me.” Now here we have the very same words, with the absolute certainty that Christ was seen by several other parties, which are not mentioned here: as Mary Magdalene; the two that went to Emmaus; once also by the eleven when Thomas was absent; and another time when he was present — of which, at any rate, only one is mentioned — to seven of them, in John 21. This is declared to be the third time to the disciples; and yet He certainly was seen another time, when He ascended; besides the mountain in Galilee, which is perhaps the five hundred spoken of, though only the eleven are mentioned by Matthew. At any rate we have here the absolute certainty, that while eita and epeita give the order of events mentioned, they do not exclude others. Any reasoning founded on this idea is entirely destitute of any force, as the example drawn from this chapter itself proves. Again, we know that many bodies of the saints arose after the resurrection of Christ, whatever became of them afterwards. So that this order does but state the order of the great public acts referred to, but certainly does not exclude others.
Further, when the author says, “Then cometh the end, when, as we learn from Revelation 20,” etc. Now, why could not he go on with Corinthians 15? For a very simple reason: because there is nothing about the final resurrection at all, but quite another thing, namely, Christ’s giving up the kingdom. Now it is quite clear that this does not refer to the judgment of the dead, mentioned in Revelation 20, because He does not then give up the kingdom. For He is to judge the quick and the dead at His appearing and His kingdom. It is surely wrong to slip over what is stated in the chapter under discussion, and most decidedly misapply another passage, quoted to help the argument out — further, even, not only misapply, but misstate the sense. For there is not one word about the final resurrection of those in the book of life. All that is said about the book of life in that passage is, that those who were not found there were cast into the lake of fire: but not a single word about those who were. The author’s statement is, They who are converted during the millennium rise then. Who told him the saints died during the millennium? Death is not destroyed: but where is it said the saints died? Nowhere. And! think there are very strong passages to make us think they will not. At any rate it is in vain to build a great system on passages which say nothing at all about it, as if they did, and to allege that they do — leaving out the very passage treated of, to give us its sense from this other, while it actually speaks of another point, to which the other passage cited cannot apply.
Next as to “coming,” or “presence,” the word avowedly means “presence”: but as by coming a person ceases to be absent, it is so used. Thus, as to the coming of Titus, the apostle says, “I found no rest in my spirit, because I found not Titus my brother” (i.e., he was absent); then by his coming he was comforted (i.e., by his presence). As to the words “by my coming to you again,” it is a strange passage to quote as not applying to a prolonged presence, as he is referring in the preceding verse to his abiding and continuing. The truth is, there is nothing in the word to fix continuance or not. I may present myself and disappear, and it would be my presence or coming. I may do so, and stay, and it would be my presence or coming. Now I have not the least doubt whatever that presence or coming is used in 1 Corinthians 15 in the general abstract way for the occasion and power of the resurrection of the saints; for this only is spoken of, though we know the wicked will be raised. While Christ is absent, they must remain in their graves: when He comes, when He is present, they that are His will leave them: and this is most certainly not contrasted with another resurrection at all, but with another event — that is, the giving up the kingdom — which will most positively happen after all resurrection, even of the wicked, is over. And this confirms very strongly indeed the general sense of “presence” or “coming,” because the contrast is with another thing (which thing quite changes everything from that idea, and puts an end to what it expresses), that is, with giving up the kingdom.
[p. 102] There is His own resurrection, His presence, and another event which closes and is in contrast with this, or changes the whole state of things brought in by His presence (to wit, His giving up the kingdom). I do not think anyone reading the passage with intelligence can doubt the justness of what I here say. One thing is certain: the whole statement of the author as to it is wrong. The statement is a general one — that when Christ comes, they that are His will rise. I suppose no Christian doubts it.
In verse 51 the apostle is giving details as to themselves and the dead previous to this act, and does not speak at all of all the dead in Christ, or of the order; but of themselves, of the church, such as he then addressed it — the general principle or manner of their own resurrection. “We shall not all sleep, but we shall all be changed in a moment... for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” Such is the manner of the church’s resurrection. But nothing more is said; and the writer himself believes that there will be another resurrection of saints after this: so that it is clear no principle is involved in applying it to those only of whom the apostle is actually speaking, and going no farther — a most important principle in interpreting scripture.
[p. 103] For my own part, then, I have not the smallest doubt that we have (verse 23, 24) the general principle and order — every man in Christ. First, Christ the firstfruits; then His presence comes (for He is now absent), and they that are His are to rise, when He is thus present. Afterwards He is to deliver up the kingdom. Secondly, we have the manner of the church’s resurrection, wherein, from many passages, I have no doubt that the saints of the Old Testament will be found. I do not cite them, because I suppose no one doubts it.
There is another very important principle involved here. “There is no redemption apart from union to the person of the Son of God.” This sounds well; but while, as a general expression, it might have passed unnoticed as a commonly received truth, that life is in the Son, and of Him we have it, and in Him we have it — still, taken as the accurate basis of an immense system, it is well to estimate justly its value. There is no such thing spoken of in Scripture, that I am aware of, as union with the Son of God. He is our life: and we are said to dwell in Him, and He in us; which is known to us by the Holy Ghost.
But I apprehend unity is spoken of the body — of the head and members. He is the Head of the body. But this is not redemption; nor is possession of life ever said to be this union as His body. For the millennial saints are most certainly not in this, seeing it is His fulness as Head over all things — glorified together with Him when He reigns (to be glorified together with Him being the consequence and reward of suffering with Him, which the millennial saints most clearly will not). That they are redeemed and quickened is most sure; but they are not glorified with Him: those that suffer with Him are. We are His body, His body the church — of His flesh and of His bones — that is, the bride, the Lamb’s wife, whom He presents glorious to Himself — “the whole body” (Ephesians 4), which makes increase of itself in love, through the gifts of apostles, prophets, evangelists, pastors and teachers, “till we all come,” etc. In the ages to come He is going to shew the exceeding riches of His grace in His kindness to us, whom He has made to sit in heavenly places in Him. We who have first trusted or pre-trusted are to the praise of His glory. And there is one body. Headship in Adam and headship in Christ may be spoken of in another way. All Adam’s children had Adam’s life, and the consequences of it; but all Adam’s children were not Adam’s wife Eve. No one can live before God, but by the life of the Son of God. But it does not follow that all are His body, His bride. I go no farther than to say here, it does not follow. As in the Adam all die, so in the Christ shall all be made alive. They are the two heads — of a sorrowful, and of a blessed system. This happens in one, that in the other. I do not doubt that all saints will rise in virtue of the life-giving power of the Second Adam. That there is universality in this is quite clear to me; but I do not see why this makes union in the sense of the bride. That they will have all spiritual bodies I do not doubt. This cannot be forced to prove that pages 51 and 52 apply to all, because the writer’s view is that there is another resurrection at the end. So that either these latter do not partake of the spiritual body, or else the apostle turns in these verses from the general principle to the special mystery of the church’s participation in it.
[p. 104] As to the order of the resurrection of all who are quickened+ in the second Adam being given in 1 Corinthians 15, the answer is, there is not one word about it. There is the general statement — they that are Christ’s at His presence or coming; and that is all. We have already seen that the author is obliged to resort from 1 Corinthians 15 to Revelation 20 which says nothing about it, save the fact, that it will be in the time of His presence or coming. The confusion between the doctrine++ of the Epistle to the Ephesians and 1 Corinthians 15 is perfectly unwarranted, and very important too.
There is another point I would refer to here, that is, the force of the word “in Christ.” It is not at all to deny that participation in His life may be included in this word; but it is not its meaning nor force. Thus, “if any man be in Christ, he is a new creature” (or, there is a new creation) is affirming that about a Person in Christ, while the expression “in Christ” has its own ordinary meaning.
+There is the assertion that every man will rise in his own order; but there is nothing at all about the order of all who are quickened. There are two classes named, of which Christ Himself is one; they that are His another: but there is not a word of order amongst these latter.
++That is, between the communication of life, and the union of the body of Christ.
[p. 105] The following passages will shew that, while it is most certain that there must be the life of Christ communicated to be really in Christ, as a saint, and that this implies now being actually a member of His body, the words “in Christ” have not in themselves this force.
Ephesians 1:10,11: He should gather together in one all things in Christ. Here it is clearly not life, nor union. Colossians 1: 17: By Him, (en auto, in Him) all things subsist. 1 Corinthians 11:11: But neither is the man without the woman, nor the woman without the man, in the Lord. Romans 8: 9: But ye are not in the flesh, but in the Spirit. It is clearly not union with the Spirit, though the Spirit be life. Philippians 1: 14: Many of the brethren in the Lord. Galatians 5: 6: For in Christ Jesus neither circumcision availeth anything, nor uncircumcision. Philippians 4: 1: So stand fast in the Lord. Philippians 4: 2: To be of the same mind in the Lord. Philippians 4: 7: Shall keep your hearts and minds in (through) Christ Jesus. Philippians 4: 19: Glory in Christ Jesus. Philippians 4: 21: Salute every saint in Christ Jesus. 1 John 2: 24: Ye shall abide in the Son and in the Father. 1 John 2: 27, 28: Abide in Him.
The following passages prove that in, and dwelling in, do not necessarily imply union: — Romans 8:1: No condemnation for them who are in Christ Jesus. For the law of the spirit of life in Christ Jesus. 1 Corinthians 15:8: They that have fallen asleep in Christ have perished. 1 John 4:4: He that is in the world. 1 John 4:16: He that dwelleth in love dwelleth in God, and God in him. 1 John 5:19: Lieth in the wicked one. 1 John 5:20: And we are in the true one, in His Son Jesus Christ. He is the true God and eternal life. 1 John 3:6: He that abideth in Him.
The consideration of these passages will shew that being in, dwelling in, are not expressions which necessarily mean union; for they are used where union would be entirely out of place. That these two things go together in our own case, when we are really in Him, is fully admitted. Indeed the very expression “as in the Adam all die, so in the Christ,” etc. proves that it is not union; because, though involved in Adam’s fall, we are not in union with him, as the church is with Christ; we are not members of his body.
[p. 106] As to the following note, in what is quoted from Jeremiah 4:23-27, if parallel, the Lord declares He will not make a full end. So that the symbols most clearly do not mean what they are alleged to mean. And if it is the time that He will shake, etc., how do they hide themselves in caves, etc., seeing once more is the removing of things that can be shaken? Jeremiah and Haggai cannot both apply; because Haggai 2:21 the apostle tells us, means the end; and in Jeremiah, the Lord tells us, He does not.