CHAPTER 12
CHAPTER 12
This chapter is of the last importance. I should have hoped that the mere reading of it would have sufficed for every saint to have rejected it at once. But in this dark and gloomy day we begin to feel the effect of that word, “When the Son of man cometh, shall he find faith on the earth?” This chapter just acts upon the unbelief it finds in the heart, and lowers the church from all its proper glory and heavenly place.
Our mother (page 138) “is yet to be paramount in the earth, and to reign beautiful in holiness, supreme over all nations. ‘I saw a woman clothed with the sun,’ etc. Such is the vision of her coming glory in the earth.” “This is our parent — the system to which we belong, and to which... we give the homage of our hearts.” In proportion as we “consider the period when Christianity shall, in Mount Zion and in Jerusalem, be supreme in the earth.” Thus, that which has the homage of our hearts is not only to be supreme in the earth (itself a strange expression for the heavenly Jerusalem, ambiguously stated as a “divinely ordered system of truth and power,” so that actual heavenly place and glory are kept out of view), but it is in Mount Zion and in Jerusalem that it is to be supreme. Its place of manifestation and supremacy is quite clear; it is the earth. There may be the presence of the glory of Christ, and the unearthly glory of the risen saints; but it is in and on earth that it is all to be. And this earthly system has the homage of our hearts! I must say no system has the homage of my heart, but Christ. But my mother is “Jerusalem above,” and nothing on Mount Zion and in Jerusalem. And in page 140, how are they the children of a parent so glorious? It is the woman, the mother herself, that is the object of Satan’s rage. In a very general and unapplied sense I might reckon all as the woman’s seed, save the millennial saints who are born in a time of power. But any application at once takes it away from all this; and if taken in this sense as Christianity, Christ can in no sense be said to be born of it. As the expression of an idea, it may be applied to all; applied prophetically, it cannot be Christianity and Christ born of it. The object is to make one system from Abel to the end of time; and this one system, what is now called Christianity — a mere casual name at a given time: — a doctrine which makes the various display of God’s glory indifferent; all that could act on the affections spiritually, indifferent (the bare fact of life being in man making all equal).
[p. 153] The statements of page 141 are such as we have constantly to notice, unproved, or based on previous statements assumed to be true without proof. There is a connection between Zion and the woman. Well, what is it? Zion brings forth a child+ without travail in Isaiah. The only idea there being the speed of its birth without sorrow; for all the rest that is said is imagined. In the Revelation a woman brings forth a child with travail — it is said, to be glorified in heaven; but this is all imagined too. And that is the connection. The woman being never called Zion, this is introduced by saying the woman’s glory will by and by be identified with it, of which no proof at all has been advanced as yet. The woman in the Revelation is never called Zion, and all proof of reference is the fact of birth in each case. Were the woman Zion on earth, we might see some contrast.
I admit in no wise “an unseen Israel.” The only possible text to be quoted is “the Israel of God,” in the Galatians, which I do not believe is applied as a title to the church at all. What is stated of it is all confusion. The reference in Matthew 2:15, was to the old Israel, whose promises Christ took up; but that was not the church. If the Israel, the new Israel, commenced with Him,++ then the Israel of God are not all the saints from the beginning, nor any previous to Him; and thus the idea sought to be established of the Israel of God fails.+++ And what is the meaning of “the heavenly courts of Israel’s temple”? Is Israel used as a symbol, or what, here? If it has any literal meaning, then “heavenly courts” is nonsense; if not, then Israel means nothing. “Heavenly courts of Israel’s temple” cannot have much force in it. Further, in the sense of the church, it did not begin even secretly with Christ alive. He would have abode alone, had He not died. A living Christ is a Jewish Christ. Lifted up from the earth He would draw all men. The middle wall of partition remained, by the authority of God Himself, till His death.
+There seems to me much more connection with Micah 5; but this is too extensive a point to discuss here.
++But nothing at all could commence with Him down here in the flesh, because all Israel, as well as the Gentiles, were unredeemed sinners. It is denying unwittingly the necessity of redemption. Giving of life did not suffice. He must come by blood as well as by water; and this was what always straitened the heart of Jesus. He had this baptism to be baptised with. This was not a dispensational question, but a question of the necessity of redemption for all, in order to the enjoyment of the promises thereby. In the wisdom of God it could be, and was, dispensationally extended to the Gentiles; but it was essentially true that blood must be shed for all. As a Gentile, I could withal have no part till this middle wall of partition was broken down — no part in the promises: and if men are pleased to call it the Israel of God, it is quite certain that Christ could not begin it as regards Gentiles on earth — a Gentile could not be of it. But, as regards Israel also, the sure mercies of David are based on the resurrection of Christ. But “that he raised him from the dead, now no more to see corruption, he said on this wise, I will give you the sure mercies of David.” So that, though He might be individually worthy, and have the power of resurrection and life in Himself, He could not commence anything while on earth. It would be life and blessing, without redemption, without blood. And such is not God’s way — we may boldly say, could not be; for it is but asserting man’s universal sin and unfitness.
+++And the reader should take notice that this — in which the author entirely contradicts himself, making the Israel of God begin with Christ incarnate (not risen), and, in the same page, a system for which we and all saints have from the beginning suffered — is the main leading point of his whole system.
[p. 154] But here the author returns to his main theme. “We need not marvel if Christianity be here presented as if bearing the name of Zion.” But it is not presented as bearing the name of Zion. Nor has the slightest proof been given that the woman is Christianity. Then it is the holy and blessed system for which we and all saints from the beginning have suffered, which we now name Christianity. Here again everything peculiar to the church, the body of Christ in this dispensation, is set aside. A system going on all through got the name of Christianity, but that is all; and when this system “shall at last arise into its destined supremacy in the earth, it shall be identical with Zion,” “arising in the moral grace and dignity of its high calling in the earth.” Is that your hope, Christian? And really here it is too bold, because “high calling” in Scripture, as everyone knows who can read Greek, means calling above from earth;+ and therefore high calling in the earth is a most thorough perversion, nullifying our calling above in the use of the very passage which directly asserts it, and making an assertion which neutralises its known force to the unconscious reader.
+“The calling up on high,” Philippians 3: 14.
[p. 155] Nor can there be any mistake here. We are told “Christianity can never have its rightful pre-eminence, till the hour comes for the mountain of the Lord’s house to be established,” etc. “Mountains and hills are the emblems of authoritative power.” “The mountain to which we by faith are already come” will be associated with the church of the Firstborn in heavenly glory, so that the identification between ourselves and Zion will need no proof. We speak of Zion as our mountain. We belong to it as part, although the heavenly part, of the Israel of God.
The only answer is, We do not; because the apostle says, Jerusalem which is above is our mother.+ The rightful pre-eminence of Christianity is not in the earth, nor at Zion. There it will be Christ and the Jews in the earthly kingdom. The saints will judge the world: but it is not to earthly Zion they belong, if the apostle has taught us aright. And what becomes here of the heavenly calling? The whole statement from beginning to end is an elaborate denial of it. A high calling in the earth, and identification with earthly Zion, is certainly not a heavenly calling. I do not even admit that they are the same principles which rule now, and then: because now it is grace, then judgment in the earth.
“Zion, morally,” we are told, “is not deserted — the blessed system of truth, etc., hereafter to be established upon Mount Zion, is not deserted.” This “etc.” is very convenient. The word added elsewhere is “power” (page 142). But is there nothing peculiar, then, in the system for which we suffer? Does “truth and power” or “truth, etc.” characterise sufficiently the church of God? How do we suffer for power? or are grace and power the same thing? For “grace and truth came by Jesus Christ.” Why is grace so studiously left out all through this? Is not the suffering in grace now, as Jesus did (with which the millennial saints will never have a part) the very condition which is identified with our proper heavenly glory? Is it the way that God acts on the faith of the saints, to leave this all out? or, in a word, is not the whole proper system of the gospel entirely excluded in all this?
+That we reckon Mount Zion, in contrast with Mount Sinai, the place of Christ’s royal supremacy in the earth Son of David, when all things shall be gathered together in one in Him, and that this may be the nearest point of connection between heaven and earth, is quite true. But to use this in order to bring the church down there as its place of abode, and to take away its calling above, and make it a high calling on earth — to make that the rightful pre-eminence of Christianity, and the system connected with it our mother — is to destroy entirely the whole proper calling of the church, by bringing it down to earth while seeming to admit its heavenly glory, because the heavenly glory is placed there.
Then we are told “that Christianity will at that period be found in Jerusalem, is evident from Matthew 24, and various other passages.” Would it not be well, on such an important point, to have cited or given a reference to one or two of these various other passages? But this we have not. As to Matthew 24, we know how it has been called in question, and I can hardly be expected to discuss it here. It is possible Christianity may be found there in such a profession of Christ as it made by the two witnesses, which suits the kingdom (that is, as the author states, judgment, and not grace; for such is the testimony of the witnesses). But Matthew 24 does not speak at all of the church of God as such. That the church may have used it, and use it still, I fully believe. Just as Peter, in ministering Christ to the Jews as a nation, and with no reference to the church, might suffer, and possess his soul in patience, he being doubtless in and of the church, yet his ministry not apply to the church, but to the nation; because Christ died for it, and therefore the Holy Ghost must testify to it. So of Matthew 24. The church may have used it, and may use it; but its subject is not the church, but what concerns the temple, the Jewish nation, the age, Jerusalem, and the dealing of the Lord in judgment on them, to bring in the close of the age.
So, if a testimony such as that of the witnesses be in Jerusalem before the last three years and a half, which is not the church position, I heed not whether men call it Christianity or not (though it will not be what is now called Christianity, and yet it will own Jesus to have been the Christ), they might well use the directions given also. The author considers them to preach that the Son of God had been rejected (and therefore it is to be supposed that they will own His words and instructions); and yet he holds that Christianity will be withdrawn. I think it inconsistent to place this under the beast’s reign, into whose hand they say the saints are given. But whenever it is, those who own Christ rejected may well use His words; yet Christianity and the present church standing are confessedly gone.
[p. 157] Having said thus much on this point, I return to the proper subject of the chapter, namely, the reducing the heavenly calling of the church to the level of the earthly Zion. We have the most distinct enunciation of it in page 145: “There is an appointed hour of Satan’s power; and, until that hour is past, the place of the children of Zion will not be sustained here. He owns them indeed as worthy of the same name of excellency which will by and by be given to those who shall be born of Zion, when she shall bring forth before she travaileth,” etc.
Here there is no mistake. It is an honour to the saints of the church of God to get the same name of excellency as those who bear the future earthly glory. Their place is not sustained here. That is reserved for those by and by born without travail (that is, in Zion); but still they are counted worthy of the same name of excellency. Is not Zion said to be our place here? And, instead of some better thing being reserved for us, and our suffering here, because we are not of the world as Christ was not, being the road to that better and heavenly and eternal weight of glory in the heavenly Jerusalem which is our mother, we are allowed to hope (though we have not the earthly Jerusalem sustained) to have as good a name, nay, to bear it as if that honour of sustained Zion belonged to us. Is this the church’s place? That, as regards their sojourn on earth, and the kingdom, they may for a season have mysteriously taken Zion’s place, and be counted for Jerusalem’s children, is very possible, and I believe it: but to make it a high calling to be there, and our special privilege to get as high in excellency of name as those that belong to it on earth hereafter, is nothing more nor less than to deny the heavenly calling entirely. It is in vain to add it is a better glory than the mere glory of earth; because this is only to say they are better than Babylon. They will be taken to have the glory of God. But what is this? Ruling all nations with a rod of iron. Be it so. We know from the promise to Thyatira, that the church will have this glory. But, though the church participates in all the display of Christ’s glory — even that in which He shall, according to the decree, sit on Mount Zion, as King, ruling all nations with a rod of iron, is this our portion, our city, our excellent name, rightful pre-eminence, our parent who has the homage of our hearts?
Again, we find, “Nothing can more distinctly shew how all the features which marked the morning of our dispensation in Jerusalem continue unchanged on to its dark closing hour. This generation shall not pass away, until all be fulfilled.” What is the meaning of this passage introduced here? “We find Christianity still bringing forth with sorrow in Jerusalem, still watched against by the same great enemy, and her children not allowed to grow up, and prosper in the earth.”
Now is the character of the church, judged of according to the heavenly calling as preached by Paul, bringing forth in Jerusalem? Earthly Jerusalem? Did this continue unchanged? or was it all broken up and dispersed, and another ministry called out for the Gentiles, or not? It is in vain for opponents to say, Paul preached the same gospel. As regards the doctrines of salvation and eternal life, no one ever raised a question on it unless themselves. But is bringing forth in Jerusalem the characteristic of the heavenly calling of the church? “All the features which marked the morning of our dispensation in Jerusalem continue unchanged.” It is quite clear that the special ministry of Paul is entirely set aside.
Either the author must admit that the Pentecostal church was Jewish, or he must admit that Jerusalem had nothing to say to it, nor any other mountain; and that bringing forth in sorrow in Jerusalem was not a feature which characterised it — the only feature which is mentioned here. Further, he holds that our dispensation continues on till Christ rise up to judgment for the destruction of Antichrist. But then, during the dark closing hour of the three years and a half, Christianity does not bring forth in Jerusalem at all. It is withdrawn. So that even so, his statement is all contradictory. And what generation is not to pass away? The Jewish unbelieving generation? But what then? No one thinks it will. Still, testimony is to be withdrawn from them — nay, as such (as Peter preached to them in Acts 3) withdrawn from them long ago. At the end a “new testimony” is raised up to them, though the church be yet upon earth. So that the relationship of the church with that generation (which must be what is meant here by the morning of our dispensation continuing unchanged, and this generation not passing away, if it has any meaning at all) is quite changed and ceases altogether, before all is fulfilled. The features that marked the morning of our dispensation are entirely changed, according to the author himself, before all is fulfilled.
[p. 159] The truth is, the associations of Christianity with Israel or the Jews — founded (if I may venture so to speak) on the obligation the Holy Ghost was under in virtue of the promises of God and the intercession of Christ — ceased within the period of Scripture history. Wrath was come upon them “to the uttermost”; it was no longer discipline, that is, in hope they might bend their neck. It could no longer be said, “It was needful that the gospel should be first preached to you, and seeing ye count yourselves unworthy of eternal life, lo, we turn to the Gentiles.” The “to the Jew first” has ceased: no one now applies it, and very justly. They do not deny it; but it has had its accomplishment. And Acts 28 closed this solemn and wonderful history of the patience of God with His poor stiff-necked people, beloved, yet disobedient, so that wrath should come upon them to the uttermost; and the “Lo, we turn to the Gentiles” has its large and full accomplishment.
The patience of God was perfect, but the features of the dispensation are entirely, yea, I may add, confessedly changed, and in that particular part of it (which is here in question) had its accomplishment. That the Jews will be in the first line again as regards the church, I do not believe. It would be reversing the judgment and ways of God pronounced upon them. We know neither Jew nor Greek, but grace towards all. But in the latter day testimony it will be so. There will be bringing forth (at any rate testimony) in Jerusalem, with reference to the setting up of Christ’s power there — to the kingdom — to His sovereignty in power over the world; and here the Jews and a “certain standing in Jerusalem” will be in prominency. We believe it: but a certain standing in Jerusalem was not certainly Paul’s testimony. Hence I do not believe that this is properly a church testimony, nor as such a church standing, for this is not a certain standing in Jerusalem. Whether it be called Christianity, I do not insist on; because (at any rate for the first three years and a half) Christ will be owned by the witnesses to it, and yet it will not be Christianity such as we speak of now.
“The man-child, born in Jerusalem,” is not the church calling, as taught in Paul’s epistles, though they may be mystically reckoned her sons. But further, judgment+ begins to be executed because of Satan’s dealings (not the beast’s) against this testimony (which thus precedes the end by three years and a half), which is a new sort of testimony to the earthly kingdom and glory in Jerusalem,++ “testifies to the near coming of the kingdom of God” in that place. This is not the case now. It is the time of grace, and the day of salvation — the time in which the accuser of the brethren is not cast down. So that we have the whole scene and manner of God’s actings changed, in consequence of a new testimony and Satan’s actings in respect of that testimony, at least three years and a half before the end.
+Page 147 “Thoughts, etc.”
++I do not say the witnesses (though I am disposed to believe it is), because the author puts them in the last three years and a half, and I am here reasoning on what he admits.
[p. 160] The statement seems to me to vary from the chapter; but I take it as it stands. I say “vary from the chapter,” because the author speaks of “Satan’s bringing the power of the ten kingdoms against the man-child, born in Jerusalem”; whereas he is only watching by the woman to devour it, and it is taken out of the way, and he then persecutes the woman. He is not allowed to do anything with the child, or bring any power against it. He is against the woman, though in vain.
But note further: the woman “denotes Christianity.” The male child representing Christians as heirs of a certain standing in Jerusalem, and the remnant of the woman’s seed, may be Christians any where or in any circumstances. “The man-child is evidently an emblem denoting peculiar position,” “and that in Jerusalem.” So that we have here a peculiar position differing from “Christians anywhere or in any circumstances,” and that a position in Jerusalem, “a standing lost” or “not occupied on earth,” but “occupied in altered and more glorious circumstances in heaven” — founded on a special testimony at that day, a testimony in Jerusalem, and acting principally at any rate on Israel; and to this Matthew specially refers (I add from that chapter that the gospel of the kingdom will go out to all nations before the end come); but it is different from “Christians anywhere or in any circumstances.” So that it is not here (very clearly) the common church position taught by Paul. For it is quite certain that this did not testify to the man-child in this peculiar position born in Jerusalem.
[p. 161] Further, we have (considering the known arguments, and the arguments of this same page on the point) this singular statement, that, “If we were to apply this passage to past circumstances, we might say that when the Pentecostal church was scattered, the man-child (although then allowed a little to increase in stature) was taken from the earth, but the remnant of the woman’s seed continued — scattered and persecuted.” It has been said, ‘Truth is mighty and win prevail.’ The Pentecostal church then was in a peculiar position, and that in Jerusalem. Its standing was lost, or at least not allowed to be occupied on the earth, they being heirs of a certain standing in Jerusalem. Well, what else has been alleged as to them but this? But then, if this position was not allowed to be occupied on earth, and this man-child of the morning of our dispensation in Jerusalem was allowed indeed to increase in stature, but then taken from the earth — how, even as to this very point, for so it is, do all the features which marked the morning of our dispensation in Jerusalem continue unchanged on to its dark closing hour? What it began with was all put a stop to — was “not allowed to grow up,” or at least only “a little to increase.” It is resumed (this peculiar position in Jerusalem) at the end, but surely not continued unchanged. We find it not “still,” but “again.”
I do not believe that God will again by the church set aside the condition and heavenly calling out of Jerusalem, into which it thus passed when the peculiar position and standing in Jerusalem ceased, in order by it to set up this standing again. But there will be before the last three years and a half such a peculiar position and standing taken in Jerusalem, in title and testimony different from the present standing and testimony of the church, of which in certain respects (while admitted to be itself the church) the Pentecostal church was an example. I believe that in the Pentecostal church (though God had begun and fully recognised the church in it) God still lingered in mercy over the associations with Jerusalem, and that founded on the prayer of Jesus on the cross. He was willing to consider they did it through ignorance, as Peter testifies, Acts 3. Hence the associations were not at once broken. But they rejected this mercy, and the church passed distinctly into its own proper heavenly place as the body of Christ, of which the ministry of Paul is the great expression — I might add, the only direct revelation, as it is its grand topic. He calls himself minister of the church to fulfil (or fill up, complete) the word of God. I do not believe that we, as the church, having and knowing this standing, are to go back to the peculiar position and standing in Jerusalem, though God may have lingered over it. But I believe that when the time comes (known to Him), God will raise up a testimony in the midst of His ancient people, referring to this standing in Jerusalem.
[p. 162] But the question is, Is the church to give up its standing, and to take this peculiar position connected with the earthly Jerusalem, or hold that which it has had as born of Jerusalem which is above, since, by the scattering of the Pentecostal church, the position of the man-child ceased to be occupied on the earth? It is a serious question. I trust the saints may understand now what the difference about the heavenly calling is. Can they in faithfulness surrender that which places them properly and exclusively as their city in Jerusalem above, and descend to Jerusalem on earth, as belonging to it, and having a peculiar position and standing in it, as born there, as millennial saints will be?
I confess I find the language on page 147 painful. To talk of God holding power, in virtue of the sacrifice of Christ, to be the friend of the accused, is speaking as Scripture never speaks. That He could not receive the guilty consistently with His justice otherwise, every Christian fully and gladly owns: but to talk of God’s holding power in virtue of anything — and I would say specially of Christ’s sacrifice, as if it were not the fruit of His own common counsel alone — is offensive, I judge, to the spiritual mind and ear. The author does not talk of consistency with justice, for he goes on to say, “He hath not yet put forth in acts of vengeance, not even against Satan himself.” How does this question of justice apply here? Is power to cast out the accuser in virtue of Christ’s sacrifice? That sacrifice is the answer to his accusations while he is there. All this is in order to confine it to the idea of the accuser (when accusations would doubtless, though often false, have truth enough to condemn us justly), in order that it may not appear that Satan was cast out of heaven entirely as to his authority of prince of the power of the air. But the dragon, that old serpent, which is the devil and Satan (i.e., accuser and adversary), was cast out of heaven by power and his angels with him. If he were setting aside accusation, then indeed it would be in virtue of Christ’s sacrifice. But it is power; and holding power is not in virtue of Christ’s sacrifice. And it is expressly said, that as serpent, dragon, devil and adversary, he and all his angels are cast out to the earth by power — angelic power. Of course, thereby the accuser was gone, and the joy of those concerned in it is declared. Nor is it said “Christ’s brethren,” as the author states. I do not say they are or are not; but I say he has felt it necessary to change what the chapter states. But all this is the effect of having a system. How is it that righteousness and justice permit Satan and his angels to be in heaven? and what change is there in righteousness and justice, the church being yet upon earth, as the author holds, which causes him to be cast down? What is meant by the souls of the righteous being cognisant of circumstances in heaven? Of the departed righteous, or the living? And what is there in chapter 7 about it? Chapter 7 contains the hundred and forty-four thousand sealed, and the great multitude come out of the great tribulation.
[p. 163] And now I would ask the reader to examine pages 144-146, and say whether he can say here in page 143 what are the Christians and Christianity persecuted when Satan was cast down. The Christians are the man-child; but where is the persecution of the man-child, in the chapter, after Satan was cast down? Yet in pages 145, 146, it is this. But the man-child was not there at all. We have already seen that no proof at all is given that the woman is Christianity. But we may note here, that if it be, it is allowed no home in the Roman earth. It is driven to the distant desert, in the bosom of uncivilised darkness. Yet, first, it was the earth helped the woman and swallowed up the flood the dragon cast out of his mouth. Further, it must be remembered that according to the system of the author, there is Russia, which is Christendom, the United States, and Sweden, and the far greater part of Germany, Prussia, and Poland (not to speak of Scotland and Ireland), which form no part of this civilised Roman earth. So that this uncivilised darkness is rather poetry than fact. But there is another difficulty. We have been referred to Matthew 24. But then the direction is, “Then let them which be in Judea flee to the mountains.” How is this a chasing out of the civilised Roman earth? It is just flight to the mountains, because of what is set up in Jerusalem bringing the days of tribulation and vengeance.
[p. 164] Finally, let us remember here, that the Pentecostal church had a peculiar position analogous to that of the man-child, which “is a symbol which would not,” says the author (page 153), “I think, be used of any Christians out of Jerusalem; nor of them except in peculiar circumstances, both as to unity, power of testimony, and bearing on their nation. It is only in Jerusalem that the child of Zion can obtain its proper standing of strength.”+ Let us remember “that when the Pentecostal church was scattered, the man-child was taken from the earth”; and, further, that this man-child is to have, according to the author, this place in Jerusalem again (though Scripture says nothing of this), and that it cannot be used of any other Christians; and we shall see how far the attacks on the statement of the Pentecostal church having a Jewish character, are reasonable. But, what is much more important, we shall also see that, this Pentecostal church being scattered, and something to arise again which cannot be used of any Christians, out of Jerusalem, there is clearly a standing and place proper to us in the interval distinct from this, which knows nothing of Jerusalem nor of Jews — a heavenly standing which leaves aside all those questions altogether, has a heavenly Jerusalem for its mother, does not even know Christ after the flesh; and that question is, Are we to give up this, our proper heavenly place, which God has given us, as testified and opened out to us by the apostle Paul, for that which cannot be used of Christians out of Jerusalem and bears necessarily on the nation of Israel? For my own part, through God’s grace, I surely will not. But this is the question.
This is what it is sought to lead us to.++
As to the notes. “A woman.” This statement is quite unfounded in the general way in which it is given. Cities are called women in and out of Scripture — Jerusalem, Tyre, Babylon, and so on: and when a system is attached to a city, the name may pass to the system. But that does not prove that, when Scripture says a woman, it means the moral system of a city: though cities may be sometimes called women, women do not therefore mean cities. Thus Hagar and Sarah are the two covenants; Rebecca, I doubt not, the church: and so of others. Woman as a type means a principle on which a system is formed; as man is the actor, faithful or not, in that system.
+I ask, in passing, Can that be said of the church of God, as Paul speaks of it?
++I think it quite impossible for any one, seriously reading in the Lord’s presence, Revelation 12, not to see that the casting out of the dragon, the old serpent, from heaven, and the celebration of the victory, as a past thing, of the brethren, not only by blood, but by testimony, so that heaven and its inhabitants were to rejoice, and the dragon thereon begins to persecute the woman, implies an entire change in the condition of the saints, and testimony of God.
[p. 165] But be it so, that the woman is to “be regarded as the expression of the glory of that system which is by and by to be the earth’s system, through and in Jerusalem.” Is the glory of the earth’s system in Jerusalem the church’s, or, if you please, Christianity’s place? — Christianity’s as it belongs to me? Here is the grand question. Heavenly glory, in a word, the distinctive heavenly calling, is taken away. That is not to be at all the earth’s system in Jerusalem. Is Jerusalem to be in heavenly glory? Look at it, prosper under it, it may; but it is not to be in it. And see how it is all swamped in one. “To say that it represented the glory of the church of the firstborn merely, would be too limited. To confine it to the glory of Israel on the earth, would be too narrow likewise. It represents the glory of a system of truth, government, order, etc., wherewith the church and Israel are alike connected, although the earthly medium of its manifestation will be Israel in Jerusalem.” Let us only remember that the woman is Christianity too.
But here it is not heavenly glory, being like Christ. It is a system of truth, government, order, the church and Israel alike in it; and the earthly medium of its manifestation is Israel in Jerusalem. I suppose the world will not know in Christ’s glory given to the saints that the Father sent the Son. But if it is through and in Jerusalem, and Israel in Jerusalem, that the glory of the system which “we now call Christianity” is to be manifested, with which the church and Israel are alike connected; what becomes of the church and its distinctive position? Are saints really prepared to receive this, to give up absolutely and entirely the proper manifestation of heavenly glory in the church?
But, further, to confirm this we have the sun and stars compared. The star is distant and unearthly glory: the sun is what is prepared for earth. But then, first, it cannot be the church and Israel at the same time in the same and like glory.
But “consequently, when Christ first appears in the fulness of divine glory, in the glory of the Father, His own glory, and the glory of the holy angels, He is symbolised by a star. I am the bright and morning star.” “It is to flesh and blood terrible glory, and in it He will exercise the destructive judgments whereby the day of the Lord will be ushered in.” How unceasing and assiduous the effort to exclude the church from any proper separate and bridal joy! It is fit to make one weep, and wish one’s eyes fountains of tears, to see the unweariedness of the effort to destroy all this.
So the day star arising in our hearts+ means the executing terrible judgments on the adversary. “I am the bright and morning star” (harbinger, I should have thought, of joy, and light, and blessing, after a dark and gloomy night) are destructive judgments. But where is it said (to come to its proof) that the star is Christ appearing in the fulness of divine glory? Or where is it said Christ appears as a star? Or is it not strange that a star should be the fulness of divine glory, and the sun a sort of inferior earthly glory to eclipse by the coming in of day that fulness of the divine glory? And how, if it be a distant and unearthly glory, the glory of the Father, and His own, etc., is it shewn in the exercise of destructive judgments upon earth? I suppose it is not distant or unearthly when He shall stain all His garments in blood. And is our distant and unearthly glory to be destructive judgments, and His glory in Israel to be gracious and benign? Where is this system leading us?
When Israel washes his feet in the blood of his enemies, and the tongue of his dogs is red through the same — when the praises of God are in his lips, and a two-edged sword in his hands — when He makes Judah His goodly horse in the day of battle, out of whom come the battle-axe and every weapon of war — when He has bent Judah for Him, and filled the bow with Ephraim — when they shall grow up as calves in the stall, and tread down the wicked under the soles of their feet — when his horn shall be iron, and his hoof brass, and Zion shall break in pieces many people; what glory do they share in then? Is that distant and unearthly, or the gracious and benign display of glory? Did the writer take the trouble of reading only the passage he has quoted? If not, I will cite it for him, and for those who may follow such statements without giving themselves the trouble of doing so: “But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth and grow up as calves of the stall; and ye shall tread down the wicked, for they shall be ashes under the soles of your feet in the day that I shall do (this), saith the Lord of hosts.” And this is the passage quoted to prove that benign and gracious glory belongs to Israel as under the influence of the Sun of righteousness, and destructive judgments to the church as having the bright and morning Star!
+I reject utterly the attempt to change the translation here.
[p. 167] Yes, the bright and morning Star does belong to the saints, and its glory is distant and unearthly. But destruction and terror upon earth are not distant and unearthly, though they be terrible to flesh and blood, and not so till they come sudden and near. The Sun of righteousness shall heal Israel, but shall place the power of righteousness and judgment there, according to the principles of God’s association with them. But the bright and morning Star is not terrible. It is the sweet and blessed sign to them that watch, that the day of blessing is coming in. It anticipates the day; it is joy and gladness rising in the heart that has watched, whether in hope or possession. And such is Christ before He appears. The Sun will arise on the world, and men will stand in the light, for blessing or for judgment. For the sun is always supreme glory, under whatever circumstances. The star is before the day, the joy of those who watch. The unwakeful world, who sleep in the night, see it not. Where is it ever said that Christ appeared as the star? or where is a star connected with judgment? And if it be His Father’s glory, where is it ever said that He will give us that? He that is as the light of the morning is to be just. I can conceive nothing more painful to a saint than to know that destruction is to be his share in glory; grace and benignity Israel’s.
Further, while the woman is clothed with the sun (supreme glory, certainly, however near), she is crowned with the unearthly glory of the heavenly city: but then it is a mere distant and comparatively obscure thing. It is a wonder, if the sun be there in all its gracious and benign glory, that the stars are wanted to give effect to the holy system of truth and power — I suppose as inferior agents to the supreme glory of Jerusalem. “Truth and power paramount in the earth” — but, after all, grace is not to enter into their service. Terrible destruction ushering in the day is their part; the grace is reserved for Israel and Jerusalem.
[p. 168] The rest of the note will be to be discussed elsewhere. It is secretly laying down a principle, which, received as here in the mind, will serve to prove something elsewhere. But proofs must be scriptural, or it is but man’s mind at work: only one remark is needed here — that it is in nowise drawn from Scripture. It is not true, in fact, absolutely; but if the systems are the governing powers before Antichrist, and the systems are represented by the heads, it is quite clear the writer is all wrong if we follow Scripture, because Antichrist does not sweep away the heads at all. It is a system of the author’s (which may have a certain element of truth in it), not of the Apocalypse.
What is the meaning of the next note? Does the fell sweep of the dragon’s power cast down from heaven those who are to be there prospectively? Or when cast from heaven to earth, if it be the saints, what does it mean? Or what is the encouragement? For it is never said they get up again. It is said, called to suffer. But how is casting down from heaven by the dragon’s tail suffering? But stars being saints in a distant and unearthly character, not inferior authorities or powers, as usually taken; all this unaccountable confusion must be added, in order to be consistent.
The next note I have sufficiently treated. Only it is quite clear that it is not the church’s place in unity, heavenly unity, if it cannot be used of any Christians out of Jerusalem. Nor do I see how a child seen born in heaven, and caught up to God and His throne, signifies Christians persecuted at Jerusalem.
“[p. 169] The priesthood of Christ will not cease to be exercised for us when our accuser is cast down.”
First, it is not said our accuser, but “the accuser of our brethren.” And are we not to have the place of those in heaven, when all this special scene goes on at Jerusalem about symbols which cannot be used of any Christians out of Jerusalem?
And surely the casting down of the accuser must make an amazing difference in the exercise of Christ’s priesthood. They are supposed no longer to have to overcome him by the blood of the Lamb, and the word of their testimony — this they had accomplished. And why are the dwellers in heaven called upon to rejoice so? Who are they? The inhabitants of the earth are hardly the church as such, i.e., in its proper heavenly character as sitting in heavenly places; otherwise it would be worse off by the casting down of Satan. The victory over him, thus celebrated, would be a woe to it. Their brethren had overcome him in trial, and this is celebrated with joy. This can hardly mean that they were in a much worse case down here, with the same spiritual conflicts continuing. And such is the supposition of the author. They have still to wrestle against the spiritual wickednesses, and, besides that, they have, if they be not now clear from Satan as dwellers in heaven,+ woe increasedly upon them down here. Further, it is said, we shall not “cease to wrestle against evil spirits when he is cast down,” etc. “We are not said to wrestle in heaven against evil spirits; but to wrestle against evil spirits who are [now] in heaven.” Is it ever said we are to wrestle against them on earth? But what an entire inapprehension of the force of all the apostle’s statements, and how constant the effort to undo the proper heavenly position of the church! How can we wrestle against spiritual wickedness in heavenly places when there are none there? It is in vain to say they are as bad when on earth. Worse, if you please; but it is not the same state of things. God has begun to act in judgment, and cast them down from their high estate, from the place where they dwelt in power, and where the church’s place and glory and blessings are stated to be. This wrestling is spoken of in the Ephesians, where it is said that we are blessed with spiritual blessings in heavenly places in Christ — that we wrestle with spiritual wickednesses in heavenly places. Can these two things be thus contrasted when there are no spiritual wickednesses there? We sit in heavenly places in Christ. We are a witness to principalities and powers in heavenly places of the manifold wisdom of God. All has its own character and place — the mischievous power of Satan in heavenly places, and our blessings there. And we are told that his casting down thence will make no difference! And why is “now” added? The statement is characteristic in Ephesians: our spiritual blessings are there; our spiritual enemies are there. Supposing I were to add spiritual blessings (now) in heavenly places, its incongruity would be seen, because it is manifestly characteristic, and not merely a matter of time. And the expressions are identical: the introduction of “now” makes it a mere matter of time, as if there were nothing characteristic in power in Satan’s being there with his angels. But this is a manifest perversion of the passage. And when it is said, “Satan will still continue to be the prince of the power of the air,” it is not a perversion, but a denial of Scripture: for he is said to be cast into the earth, and therefore he is not prince of the power of the air.
+I do not say that no saints may be among the inhabiters of earth, for I do not doubt some spared, and therefore not rejected of God, and elect, will be mixed up with the earth in that day: but they are not dwellers in heaven, as the church is called to be.
[p. 170] I am at a loss to know how the liberality of the day tempered the attack on Christianity at the French revolution. However, it is immaterial, as there is no question here.
I have considered sufficiently elsewhere the testimony “of,” or “to,” Jesus Christ. I only recall that the spirit of prophecy is the testimony of Jesus. The spirit of prophecy is not the gospel; but that is the way the testimony of Jesus is considered in the Revelation.+
+As to the critical remark, I am again obliged to say that it is more than questionable. I had not examined it particularly previously, so that I should have been disposed to let it pass as immaterial. But, being stated here, I have examined it. There is no example that I can find of a witness to a person being used with a genitive of the person. It is almost always used with the preposition “peri.” When this preposition is left out, it is the dative, of which there are some examples in the New Testament: for the genitive of the witnesses and peri of the subject of witness, they are too numerous to quote. It is said, John bore witness to the truth; and Demetrius hath good report. (John 5: 33; 3 John 12; see also 3 John 3, 6.) I may add from Herodotus (2, 18), my witness for the counsel. Grammars give this; but I suspect it is an instance of another principle. There is an additional confirmation of this (even if 1 Corinthians 1:6 were so taken) in the beginning of the Apocalypse, where Christ sent and signified what He had received of God, and the prophet bears record of the word of God, and of the testimony of Jesus Christ. Here it cannot, I apprehend, be doubted that the testimony of Jesus Christ is the testimony which He gave or sent and signified: and this is confirmed by the “all things [not ‘and all things’] that he saw.” This testimony of Jesus Christ was the same thing as the spirit of prophecy. It was one and the same testimony. The spirit of prophecy was the testimony of Jesus Himself, in whose hands soever it might be. So that I have no doubt that it is of, and not to, Jesus. This would be so far material, that it would shew that the testimony alluded to in these passages was the prophetic testimony. No doubt the gospel was the testimony of Jesus. He is the truth, whatever the subject or instrument of testimony. But the general thought here was the prophetic testimony. Nor do I think it otherwise even in verse 9, because of the words “kingdom and patience.” But I do not insist at all on this, because all true testimony is Christ’s testimony. The only ground I can find at all for reading “to Jesus,” is the exceptional ground that the preposition peri is sometimes left out, and the genitive retained. Of this I have found one example in a case of witnessing: — when they call Homer as a witness of, etc., leaving out peri. But I think it will hardly be alleged that this exception to the habitual use of the word is uniformly followed in the Apocalypse, in face of the evident force of chapter 1: 1, 2. Wahl gives as certain what I have here alleged.