THOUGHTS ON CHAPTERS 4 AND 5
THOUGHTS ON CHAPTERS 4 AND 5
The introductory part of this chapter I offer no remark upon because, though I do not acquiesce in parts of it, I am not aware of any principle involved which is not elsewhere remarked on. In page 40 we have another example of how little anything critical or exegetical can be trusted to in these “Thoughts.” “He saw ‘a throne set in heaven.’ Being ‘set,’ or firmly established, it stood in contrast with the mutability and failure of everything he had known below.” Now it is perfectly clear to anyone who can consult the Greek that there is no semblance of any such idea. It is literally, “a throne lay there”; but in English perhaps best rendered by “there was a throne there.” “Set” there (in the familiar sense of setting, i.e., placing a chair) is all very well; but the idea of “firmly established” has no sort of place in the sentence.
[p. 55] The meaning of this difference is this: stability of the throne refers to the whole period in which man failed down here; whereas finding a throne placed, or set there, shews rather the assumption of a particular position or relationship by God. And this is perfectly answerable to the statement made to John by the voice, “Come up hither, and I will shew thee what must happen after these things.” Now God may be ever in a general sense on a throne (though He is not considered always in this light, nor is it the highest thought of God — that is rather the dwelling in the light inaccessible); still He is the blessed and only Potentate. The throne, however, of government is a special relationship, to be known as it is revealed. Thus in Job we see Satan going among the sons of God before it. Here the throne is revealed in relation to things which are to happen after what has been stated as to Christ’s relationship to the churches on earth. For it is well to remember that which is stated of one general common period is contradicted by the express word of God in the Revelation. John, after the vision of the churches, is caught up to see the things which should happen thereafter, and then sees the throne+ which was set or was then in heaven. Revelation 4: 2.
As to the jasper and the sardine stone, I have not much to say, nor any particular reason to object to what is said as to it, save that it is all without any foundation. I know not why, because He that sat on the throne was like a jasper and a sardine stone, so said to be by the Holy Ghost, that therefore it should be concluded that He was like the others which the Holy Ghost does not mention at all. It would rather seem that it was a special sort of glory to which these stones answered, or had some analogy: as the building of the wall of the city was of jasper. And the city is thus spoken of; “Having the glory of God, and her light was like unto a stone most precious, even like a jasper stone, clear as crystal.” Here, what had the glory of God is likened particularly to a jasper. In the twelve foundations the sardine stone is not found. I confess I do not know what the light of a precious stone means, nor its not flickering; yet I would not stop to remark on it. But whatever this glory and beauty be, I would ask, What means “accomplished in no little measure when the church of the Firstborn shall inherit that heavenly city... and when of Jerusalem it shall be said that her righteousness shall go forth as brightness”? Is the church glorified with Christ in an imperfect state of glory? Is it only “in no little measure” that its grace and glory are accomplished? I suppose, then, being like Christ, seeing Him as He is, leaves yet something to be accomplished by some other glory than His. Or why this effort to shew the glory of the bride the Lamb’s wife, having the glory of God, as yet imperfect? and to bring in, as analogous and parallel glory, Jerusalem on earth? “The stones of the breastplate were covenant tokens++ of these blessings”; and, “yet the moral excellency and the glory as of the church, so also of Israel, were in this vision seen alike secured in the Person of Him who sat on the throne — ‘in Him that is true, even the true God.’” (page 41).
+I suppose there can be little doubt that the allusion here is to Daniel 7: 9, where the thrones are set; which, being expressed by a word used for “thrown into a place,” has been translated “cast down” in the English translation, but by the Septuagint “set” which, I suppose, is clearly the sense, as received by Gesenius and other learned men, and many interpreters, and agrees with the context. If so, the Greek here is natural enough, and would give much critical force to the observations here. But this I leave to the learned. There is no need of reference to the Hebrew word; as the Greek word is regularly used in the sense in which it is found here: as John 19: 29, “There was set a vessel full of vinegar.” Reference to a dictionary will give the use and examples; John 2: 6, Matthew 5: 14, may suffice, particularly the former.
++All this is built on the fact of the jasper and sardine stones being assumed to prove that the reference was to the breastplate of the high priest, of which there is no kind of evidence, because no relationship of any kind with anything else is intimated. It is merely that He was like it — the expression of certain qualities in Him. On this is built, that the stones on the breastplate secured the heavenly as well as earthly glory in unity as covenant blessings. Where is all this in Scripture? And of what covenant? What an edifice is here built, without one scripture being quoted, on these two stones being the likeness of God! And note, that the whole system of the author, proving the imperfection of the church’s own glory, and the participation of Israel in it (without saying that it is inferior, so as to leave all vague), is built, without a scripture proof, on this.
“[p. 56] Union with the Person of the Son of God, is the great characteristic blessing of the whole family of the redeemed, whether in earth or heaven,” etc. “And therefore we read of the heavenly city the bride,” “and of Jerusalem it is said,” etc. “Such are the results of His being as the jasper and the sardine stone, who sitteth upon the throne, for He is the Preserver now, even as He will be the Communicator then, of all this exceeding grace and glory.” Is then this exceeding grace and glory communicated to Jerusalem on earth, as well as to the bride the Lamb’s wife? “The bright excellency of character and glory, which is now found in Him who sitteth on the throne, is, in Him, preserved for us, in whom it is soon to be manifested in like radiancy of beauty. And therefore we read of the heavenly city”; “and of Jerusalem it is said,” etc.
[p. 57] Is then Jerusalem on earth to be in like radiancy of beauty with the heavenly type of the divine glory? Is Jerusalem to be clothed with what is said to be preserved for us? “Flesh and blood cannot inherit the kingdom of God, nor corruption inherit incorruption.” “The glory of the celestial is one, and the glory of the terrestrial is another.” But here, by a measure of accomplishment only for the church, and the connection of figures used as to Jerusalem with the type of divine glory, all is swamped in one undistinguished mass, based on union with the Son of God. Are the saints prepared to have the promises to the bride the Lamb’s wife thus dealt with? Jerusalem may be a “crown of glory in the hand of the Lord”; but is that what the bride is in the Revelation, or the New Testament promises? I have little disposition to reason on these statements: if the heart, as taught and animated by the Spirit of God, does not reject them, reasoning would be of very little avail.
And what are these statements based on? An assumption, that because two stones were specially selected as descriptive of Him on the throne in vision, therefore it meant all such as were found on the breastplate of the high priest — from which, observe, lights and perfections were distinct — the enumeration as to the heavenly Jerusalem being moreover different. Then the actual state of the church of God in glory is said to be only an imperfect state as to state and glory, inward and outward; and then they are stated to be Israel’s risen priests, without a hint of proof being yet given. That is, by a series of statements without the least appearance of proof, or a single text of scripture adduced as warranting them, the whole condition and state of the church in glory is subverted, by giving to Jerusalem in vague terms what Scripture does not, and taking from the church, the object of Christ’s dearest affections, what He has ascribed to it.
“Union with the Person of the Son of God is the great characteristic blessing of the whole family of the redeemed.” Where in Scripture? That they all have life from Him is undoubtedly true. But where is union spoken of with the Son of God as characterising the saints on earth during the millennium? Union is an ambiguous and not even a scriptural term; and, though blessedly used when spiritually understood, may be used to ensnare the understanding of those who truly desire Christ’s glory. Are the saints on earth in the millennium united to Christ in the sense of being then His body? This is what would be implied here, though the author has not ventured to go so far as to state it.
[p. 58] Union with Christ, spoken of in Scripture, conveys the idea of the body with the Head. Now there was no body, and no Head neither, till the exaltation of Christ (Ephesians 1). The Holy Ghost speaks of the exceeding greatness of God’s power in raising Christ, and setting Him to be Head over all things to the church, which is His body, the fulness of Him that filleth all in all. That is, it is the exalted Man with whom, as Head, the church is spoken of as one body. Now there was no exalted Man till Christ ascended on high; and thereon He sent down the Holy Ghost to form the body in unity. Giving of life is not here the point. As Son of God He gave life to all the family in every age; but union as a body with a glorified man could not be when the glorified man was not there. Nor are the saints during the millennium said to be in union, nor anything of the kind. Nor are they the glorified body of Christ. The saints filled of the Holy Ghost are spoken of as having gifts according to the unity of this body, till we all come — that is, Scripture contemplates only all the saints under the operation of these gifts which are the joints of the body. And the use of “in him that is true” is a mere gloss and has nothing to do with its use in Scripture. Here the grace and glory are said to be secured for the church and Israel, in Him that is true: whereas Scripture says, “we are in him that is true.”
The truth is, “Union with the Person of the Son of God,”+ is an idea as unscriptural as the words. “We are in him and he is in us.” We are also said to dwell in God, and God in us; but we do not speak of union with God. Again, of whom is it said, “We have received of his fulness grace for grace?” Of the Word made flesh, He dwelt among us, full of grace and truth. Before that it had been said, “in him was life”; but now the Word becomes flesh, and we talk of fulness. Again, the same truth is omitted in citing the passage, “in whom all fulness dwells.” Is it merely in the Person of the Son of God? Not at all. “In him dwelleth all the fulness of the Godhead bodily. And we are complete in him who is the head of all principality and power.” And again: “He is the head of the body the church: who is the beginning, the firstborn from the dead: that in all things he might have the pre-eminence. For all the fulness was pleased to dwell in him. And having made peace through the blood of his cross,” etc. That is, it is not the mere life-giving power of the Son of God, but His own taking a position as Man, in which He becomes the Head of the body, the church, which gives occasion to the union.
+The expression has been used most innocently (I dare say I may have used it myself), as the carrying up the mind to the true source of all its blessings. But when a mere human imperfect expression is used as the basis and expression of a doctrine, so as to draw immense consequences from its terms, then the value and accuracy of the terms must be estimated. It is just the way of error to use some inaccurate expression, popular and consecrated to express a great blessing, to sanction the false doctrine contained in the terms employed: Thus it was with “mother of God,” used perhaps at the first innocently, as meaning the mother of Him who was God.
[p. 59] Hence the whole of these pages are a perversion as to Israel, the church, union, and Him with whom we are united. And I beg it may be remembered that there is not a word in this chapter commented upon about Israel, nor the priests of Israel, nor the God of Israel; though all seems to be based on it, and the very glory of God to be drawn from the breastplate of their high priest. Nor has the rainbow anything to do with the God of Israel. It was established long before, though God may bless the earth when He restores Israel, and manifests the church in the divine unity of all His counsels.
The author is pleased to say, “Hence the connection of the rainbow with the throne of the Lord God of Israel.” But where is it said, “the throne of the Lord God of Israel”? Or what shews that this heavenly throne was that of the Lord God of Israel, unless the fact that there is but one God, and so it must be the same? But such a reason is trifling with Scripture. On the statement as to the church I have not much to remark, but that “knowing as we are known” has nothing whatever to say with “participating in the counsels of the Most High,” which Scripture never says, and I believe to be impossible. These counsels may be revealed to them; but God does not take counsel, as if anything were undetermined in His mind. Nor do I see how the fact of the analogy of the twenty-four courses of priests connects them with Israel, so as to prove that Israel is not forgotten.
[p. 60] That the twenty-four elders allude to the twenty-four courses, I believe, and in general all the vision to the state of things in the temple, as is quite clear; but to make out of this figurative allusion that they are therefore really Israel’s priesthood in the world to come, without any allusion of Scripture to it, is building without any foundation. The vials were the prayers of the saints — it is never said of Israel, nor is it said to be during the time of glory. The Lamb is yet in the throne above. As to 1 Chronicles 25, it is Levite service, not priestly at all. There is no scripture quoted or alluded to, on which to ground it; and a figure drawn from facts is surely not a warrant for actual relationship with those from whom the figure is taken: and this is all that is to be had for the large system here presented, which is to unite heaven and earth.
As to the thunder and lightning being not the millennial relation but the present, there is nothing yet which proves it to be either. This book is evidently written for persons long and carefully imbued with the ideas it contains, or it would be impossible to advance so many things without any proof. We have seen this as to Israel’s priesthood, stated without a symptom of proof. Here we are told that the glorified are to be manifested on mount Zion: this is assumed and reasoned from. It may be so, but cannot be assumed. I believe it to be a total mistake. At all events there is no proof.+ But as to present relation, if the churches are present relation (which, as to period, they are stated to be), then the throne — I have to repeat — cannot be; because this vision is said to be of things after the others.
But we now arrive at statements of the most unaccountable character, which suppose a confusion of mind scarcely possible to conceive in one guided by the Holy Ghost. “The appearance of the jasper and the sardine stone attaching to Him who sat on the throne, has taught us the source of all our excellency and glory. The elders represent one form under which that glory will be exhibited”; “the cherubim symbolise another.” What glory? The divine, as a jasper and sardine stone? By itself this might pass; for we rejoice in hope of the glory of God, and the city had the glory of God. I draw attention to it merely that we may see on what ground we are entering — participating in the divine glory as seen in the throne itself.
+We shall see how far this holds good with other statements further on.
[p. 61] But before these we have two other symbols, we are told: “one indicating the nature of a power with which we are to be invested; the other, the essential purity that will attach to our new condition of being. The first of these is represented by the seven lamps of fire, burning before the throne, which are the seven spirits of God.” They represent the Spirit “as subserving the government of the throne of God” — not as He acts in strict co-equality. Yet “nothing, perhaps, amongst all the attributes of God, is more wonderful than this Omnipresent control; all the merely executive agents of His government being subordinate thereunto,” etc. “When we consider... that the universe, morally as well as physically, is under a superintendence,” etc.; “it gives a view of Almighty and Omnipresent power, more wonderful, perhaps, than the original power of creation, or that whereby He continually upholds that which He hath created. This power is at present possessed and exercised by the Lord Jesus; for He hath the seven spirits of God sent out into all the earth; but His saints do not possess it yet. At present His divine power is given to us only so far as is necessary for present purposes of life and godliness. But since it is said in the scripture, that we are ‘the fulness of him that filleth all in all,’+ and that we are to be made ‘like him, and joint-heirs with him,’ and since the Lord Jesus has Himself said, ‘the glory which thou hast given me, I have given them, that they may be one, even as we are one,’ it cannot be doubted that the church will participate in this branch also of His glorious power.” And that there is no mistake in this attribution of Almighty Omnipresence to the church, we are told that all the merely executive agents of His government are subordinate thereto: for such we could well suppose the church to be according to this power, as angels are now, or even more exaltedly (though they are said to be equal to the angels, Luke 20: 36). But it is distinguished from this; and in the note we are told the difference, that this power in the whole universe is “in Him essentially and inherently; to us it will only come by communication.”
+This is an utter misapplication of the passage. The church is said to be His fulness as the body of the head — “like Him” in personal glory, having the image of the Second, as we have of the first Adam. “When he appears, we shall be like him.” It is what we shall be, not the possession of divine attributes. And when He speaks of glory given, it is given to Him; but He upholds all things by the word of His power; and in or by Him all things consist.
[p. 62] I have given this long quotation, and I shall add little comment. It is not strict co-equality of the Spirit; but it is an “attribute of God” more wonderful than creative power, or that by which He upholds the universe. It is the universality of Omnipresent control, or Almighty and Omnipresent power. The saints do not possess it yet, but they will participate in it. What is co-equality of the Spirit, if it be not in the attributes of Godhead? And are you, saints of God, prepared to accept — to admit of — such statements as these? Do you thus interpret “we shall be like him, for we shall see him as he is”? What shall I say? Nay, I leave it to yourselves. For how should we reason on the attribution of Almighty and Omnipresent power, to which all executive agents of His government are subordinate, to the church; and that in a chapter in which it is said that, yet imperfect, her grace and glory can only be said to be “in no little measure” consummated? If anything were needed to complete this confusion it would be the connection of the notes of the preceding chapter, where we are told, that, in the thought of impending conflict, “we may remember the seven Spirits of God, that their power has not ceased to be supreme, and that benediction, as from them, has been pronounced over us.” Yet, though supreme, and exercising power greater than creation, it is not co-equality with the Father and the Son. Alas! what is the confusion of man’s mind when it deals thus as human mind with Scripture?
[p. 63] Nor is this all. It is brought yet again most definitely out. “But there is yet another character of power, which the church is to exercise, in the glory” (page 51 — though this follows on partaking of the glorious power of the throne. “Admission into the counsels of God is represented by the throned elders — Omniscient power of superintendence, by the seven spirits; but the execution of the will of God, and the omnipotent power, necessary to such execution,+ is also committed to the redeemed.” I know not what more power should be committed to them than Almighty power, which they had already in the seven Spirits, or what else should be necessary. And indeed I know not (though I really feel almost afraid to reason on such statements, lest the reasoning on them might take the character of the folly of bringing man’s mind into such subjects, and I should do what the author has done, though only to refute it — for there are some things which to refute is as foolish as to state); yet I know not why it should be said, “the will of God,” when they participate in the counsels of the Most High (page 45). Let the reader only weigh all this. The author insists on it, “nor,” says he, “is it conceivable that the saints should be joint-heirs with Christ, without being invested with this character of power.”
Nor is this all. “That the cherubim symbolise the redeemed, is manifest,” etc. “The vision of Ezekiel affords the fullest description of that power which the cherubim denote.” The author then quotes the description, not of Him seated above, but of the cherubim, and adds, “Nothing can be more significant of the resistless course of Almighty power. These terrible wheels — combining the movements of four, without losing the unity of one, etc.; nowhere absent, but everywhere present, in the perfectness of undivided action; afford the mysterious, but fitting symbol of the omnipotent agency of Him, before whom all the inhabitants of the earth are reputed as nothing: and He doeth according to His will in the army of heaven and among the inhabitants of the earth, and none can stay His hand, or say unto Him, What doest thou?” Is this the power which the cherubim, the redeemed, denote? We read (page 53), “Their agency in the earth has for the present ceased,” and “we may see the necessity for such a power, and the high calling of the church, in being entrusted with its application.” “The various characteristics of this power are denoted by the forms of the four living creatures,” etc. A reason is then given for the change of form from Ezekiel, which I leave to any one to explain; and after describing their characteristics, we are told that “as such,” they “will apply to the earth and to the universe the wisdom of the elders [!!] and the throne.” Is it possible that saints can have read such a passage as this, and not hid the book from them? “Of the elders and the throne!” and the elders are themselves. But no observation ought to be made on such a passage as this. And all this is to be saved by the confession that, though it may seem to exalt the creature almost into co-equality with God (no wonder, when they possess attributes more wonderful than creative power, and that it is their wisdom as well as that of the throne they apply), yet that, for all that, they worship Him that sits there. In possession of wisdom and power, blessed in himself, and a source of divine blessing to others, man will yet render homage to Him from whom all things proceed!
+Were the angels, too, omnipotent — those ministers of His who did His pleasure? And we are said to be “equal to angels,” Luke 20: 36, though exalted above them, through union with Jesus. Cannot Almighty power go with the agents of His will? Does it not do so now, even with poor, feeble saints, where they do it?
[p. 64] Glorious as these cherubim, however, were, the exaltation of the elders was higher. Still they worship. They may be a higher symbol, but it must be remembered that they are the symbol of the same redeemed church: so that, even in this respect, all is confusion here. The church has been taken from its proper blessed glory and joy as the bride of Christ, to reduce it to a vague uncertain position of identity with Zion and Israel; and hence, to satisfy the cravings of the mind (or rather to shew its wanderings), all this exaggerated statement is to be made, outraging every truth, and making every feeling of the soul shrink, not only from this, but from afterwards approaching the question of what these symbols do mean, for fear of being drawn into the vortex.
And now let me ask this question of the reader, Was there reality in the vision of Ezekiel? that is, was there the exercise of judicial power in Jerusalem, of which he saw the symbol in the throne of Jehovah in vision? If there was, then, was it the church of the redeemed that then exercised the divine power? or were there eyes in others who are to be deprived of them? The church was not there. Nor were the cherubim the executors of anything. A man took a coal from between the cherubim, and certain agents of judgment smote those that another had not marked. The cherubim did nothing of all this.
Further: the cherubim did not then (chapter 11) go up to heaven, though this is a common mistake. Nor were they (though that be equally common, and one into which I dare say I may have fallen myself) the throne of God at Jerusalem. See Ezekiel 1: 4. It would seem from that to be providential judgment by the means of Nebuchadnezzar. Compare Jeremiah 1: 13, 15 — a prophecy referring to the same period in general, though there were several successive invasions. That the church may be the instrument of His power is very likely: but partaking of Almighty omnipresent power is quite another thing.
[p. 65] Another example of the entire uncertainty of exegetical interpretations, introduced to serve the moment’s purpose, or deny those of other brethren, is afforded here. Generally the human face in the cherub has been interpreted of intelligence. Here, page 55, we are told “the human face” “represents not, I think, intelligence,” — “but that sympathy with humanity,” etc. Of the locusts we are told, page 108, “Their having the faces of men (the same characteristic as we find in the cherubim) marks, I suppose, the wisdom and sagacity with which they carry on their hellish counsels.” The reference of the cherubim is the author’s own.