Studies In The Apocalypse (Part 18– Rev. 5: 8- 5: 14)

 (5: 8) “And when He had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.”

  Now we see what transpires upon the Lamb’s taking of the seven-sealed book from the hand of His Father.  At this point the vision of Daniel 7: 13-14 begins to be fulfilled.  Its fulfillment will commence in the breaking of the seals of the scroll.  The following scene is preparatory to the official assumption of Christ’s office as “kinsman redeemer.”  The four beasts, those angelic beings in charge of creation, and the twenty four elders, representing the entire “church of the first-born,” all prostrate themselves in adoration before Him Who shall redeem His people and set the creation free from its bondage of vanity.

  The harp is an heavenly instrument, and is indicative of joy and gladness (1 Chron. 25: 1, 6; 2 Chron. 19: 25; Psalm 71: 22; 92: 3; 149: 3).  The golden vials (or bowls) of odours (incense) inform us that the priestly work of the saints, that is intercession on behalf of others, has now, at this stage in John’s vision, officially commenced.  In this dispensation we offer sacrifices for ourselves, but not on behalf of other saints.  True, we pray for all who are of the household of God.  But there is a great difference between praying for fellow saints, and offering the prayers of others unto God.  This latter function is what we see in John’s vision.  It tells us that the time has now arrived for the “spirits of just men made perfect” to begin their intercessory work for the saints who are left on earth during the Tribulation.

  That there will be a body of saints that must pass through the tribulation is evidenced in the epsitles of Revelation 2 & 3.  However we read that an “open door” will be granted to a special body of believers who keep Christ’s word and do not deny His name (Rev. 3: 8, 10).  Compare with Luke 21: 36. 

   This open door offers these saints relief from the coming tribulation.  But what this open door is, is not so easy to conjecture.  It may refer to an escape into the wilderness, and sheltering from the wrath of the beast, as described in Revelation 12: 6, 14.  Or, it could refer to a special rapture of believers who, like Enoch, walk with God (see Genesis 5: 22, 24; Hebrews 11: 5).  That this same “open door” (Rev. 4: 1) gives John access to these heavenly scenes now before us, may indicate that the latter view is nearer to the truth. 

  (5: 9) “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for Thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;”

  This ascription of praise begins the “Song of Redemption.” We have stated previously, that when the present Dispensation of Grace closes, the Dispensation of Judgment will begin.  This will happen when Christ comes forward to take the book from the hand of His Father.  This doesn’t mean, of course, that God’s grace will entirely end at that time.  Rather, grace and law will overlap, just as they did during our Lord’s earthly ministry.  

   The praises sung now herald the last stage of our Lord’s redemptive work, which will be the pouring out of judgments upon an apostate and corrupt world.   During this present age, Christ is gathering out a church from among the Gentiles, from every tribe and kindred and nation and tongue (Acts 15: 14).  It is a representative body such as we see above that sings forth the merits of the Lamb of God, by Whom alone our stripes are healed (1 Peter 2: 23).

  (5: 10) “And hast made us unto our God kings and priests, and we shall reign on the earth.” 

  As kingship and priesthood are earthly functions, so we cannot interpret this verse in any mystical or allegorical manner.  What the church here sings looks forward to the time of Christ’s return, when the saints shall judge the world (1 Cor. 6: 2).  This is the “first resurrection,” mentioned in Revelation 20.  This is the blessed prerogative of the saints.  It is the common practice to “spiritualize” these words and make them signify some kind of subjective reign in the heavenlies.  However, Paul identifies saints as already seated in heavenly places with Christ (Ephesians 1: 3; 2: 6), after having been quickened by the Holy Spirit, or regenerated.  This is a present privilege.  

  On the other hand, the first resurrection of Revelation 20 was future when John wrote.  As regeneration is needed to overcome the temptations of the world, the persecutions of the beast and his image, and be made a partaker of the “first resurrection,” it is obvious that Paul’s “session in the heavenlies” and John’s first resurrection are quite distinct as to both time and nature.  The one takes place now, and is spiritual.  The other will take place when Christ returns; and its fulfillment will be consummated on earth.

 (5: 11) “And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands;”

  We now have a glimpse of the heavenly choir in its completeness.  To describe such a scene is almost beyond the power of language.  The throne is the center of worship.  About the throne are the four beasts and twenty four elders.  Surrounding them is a choir of thousands of angels, whose purpose is to sing praises unto God.  Who can forget the time of Christ’s nativity, when it was perhaps this very heavenly host which appeared unto the shepherds, saying: “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2: 14).  But until now this peace has never been realized.  Because man killed the Prince of Peace, desolations are determined unto the end war–Armageddon. 

   But as we’ve learned, God has chosen to redeem the creation through the sanctification of His covenant nation, Israel.  This was partly symbolized by the two cherubims upon the mercy seat of the ark.  The faces of the cherubims were turned toward each other, and their gaze directed to the mercy seat itself, upon which the sacrificial blood was to be sprinkled (Exodus 25: 20).  Thus, as guardians of the tree of life they have respect to the precious blood of the Second Adam, by virtue of which the Tree will once again be restored to men. This explains to us why the four beasts are associated with the elders and angels in this glorious Song of Redemption.

  (5: 12) “Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing.”

  The angels sing a seven-fold ascription of praise to Him Who redeemed the creation from its bondage of vanity.  Perhaps these same angels are the “sons of God” mentioned by Job in 38: 7, who shouted for joy when the foundations of the earth were laid.  But the earth became cursed on account of sin.  And so when the time now comes for the Lamb of God to purge the earth of that curse, the angels once more break forth into universal adoration. 

  “Power, riches, wisdom, strength, honor, glory, and blessing.”  In this enumeration we find earthly things combined with things Divine.  Riches, power, and strength relate to our Savior’s role as Son of Man, and as king upon the throne of David.  They signify the manifestation of His Lordship in the eyes of the whole creation.  But as Jesus Christ is both Son of Man and Son of God, His heavenly characteristics are sung as well.  “Wisdom, honor, glory, and blessing” are all attributes tied to His eternal Sonship. 

 Wisdom “was set up from everlasting, from the beginning, or ever the earth was” (Proverbs 8: 23).   Honor and glory were set aside by Christ when He “made Himself of no reputation, and was made in the likeness of men” (Phil. 2: 6-7).  After His resurrection and ascension, He re-assumed His glory (John 17: 5), and was made “Head over all things to the church” (Eph. 1: 22).  And thus He is worthy to receive the blessings of the creation, in both its heavenly and earthly spheres.  There is still a phase of creation that stands in rebellion to His Lordship.  Satan and His angels, the principlalities and powers in heavenly places (Eph. 6: 12), still resist His dominion and attempt to thwart His design.  Hence the need for a “Dispensation of Judgment.”

 (5: 13) “And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb, for ever and ever.”

  This verse offers indisputable proof that Christ’s redemptive plan includes not only fallen man, but fallen creaturehood.  See Romans 8: 21.  When sin entered the world through Adam’s transgression, man lost the dominion which was given Him by God.  This dominion was later restored via covenant (Genesis 9: 1-3), and transferred to Noah.  However, it was forfeited by him as well.  Then it was transferred to the nation of Israel, by way of the Sinaitic covenant (see Exodus 19: 5-6).  But as Scripture reveals, it was again forfeited on account of sin.  Now there is a new and better covenant, even the “New Covenant,” whereby dominion will be restored, on grounds of a perfect righteousness.  The fulfillment of this covenant is yet future, and will be ushered in by the judgments of the seals and trumpets and vials.

  Contrary to the assertions of some, the church has not regained the dominion which was lost by Adam, Noah, and the covenant nation.  Because of man’s “total depravity,” the only way dominion can be restored is by the Son of Man Himself.  And it is through Him that we shall rule and reign and have dominion over the creation.  Dominion will be established in the First Resurrection.  And that it is neither part nor parcel of the present Dispensation is demonstrated by the history of professing Christendom, which shows the church as no better than Israel in the matter of self-government.  To vain boasters who would assert otherwise, Paul sends a warning: “Be not high-minded, but fear: for if God spared not the natural branches, take heed lest He also spare not thee” (Romans 11: 20-21). 

  In the verse above, universal creaturehood gives a four-fold ascription of praise. It is fourfold, inasmuch as the number four has reference to creative works.  Again this informs us of the nature of the fulfillment of John’s visions.  Scenes in heaven will be followed by scenes on earth.  And it is significant that in this entire book, the word “Heaven” is always used in the singular and not once in the plural: thereby telling us that “Heaven” is used in contradistinction to “the earth.”   

  In this particular vision, we find a fulfillment of Psalm 8.  The scope of our studies prohibits us from discussing the entire Psalm, and how it relates to the verse above.  However, when we realize that the First Adam was made a “little lower than the angels” and given dominion over the creature; and that this dominion was subsequently forfeited on account of sin; we shall see that the Psalm necessitates a true fulfillment by the Second Adam, Jesus Christ. 

 (5: 14) “And the four beasts said, Amen.  And the four and twenty elders fell down and worshipped Him that liveth for ever and ever.” 

  The Song of Redemption is now concluded.  As stewards of the tree of life, the cherubims say “Amen.”  As representatives of the redeemed, the four and twenty elders fall down once more and worship the Lamb by Whose blood atonement is made for sin.  What a glorious scene!  We leave these visions with some reluctance, knowing that we have barely skimmed the surface of their meaning.  However, we must now proceed to the substance of those visions whose fulfillment will issue in the redemption of the creation, the sanctification of  Israel, and the punishment of the enemies of God.  As we close this study, we prepare to enter onto an entirely different stage, where the administration is no longer grace, but judgment. 

Studies In The Apocalypse (Part 17– Rev. 5: 1- 5: 7)

(5: 1) “And I saw in the right hand of Him that sat on the throne, a book written within and without, sealed with seven seals.”

 John now sees the Almighty Father with a book (or to be more precise, a scroll) in his hand.  The scroll is rolled up and sealed with seven seals.  This prevents John from descrying its contents; though he sees that it is written on the front and back.  What does this book contain?  Like Ezekiel’s “roll of a book” (Ezek. 2: 9), it contains “lamentations, and mourning, and woe” (Ezek. 2: 10).  It contains the series of judgments that will happen during Daniel’s 70th week, and which will bring about the worldwide reign of Jesus Christ with His saints.

  Let us take a moment and recall the words of Daniel 9: 24, in which Gabriel told the beloved prophet that the “vision and prophecy” would be sealed up until the expiration of the 70 weeks.  But once the 70 weeks were ended, “everlasting righteousness” would be brought in.  In order for redemption to be completed, Israel must repent and accept Jesus Christ as the Messiah.  In order for this miraculous “birth” to happen, there must be a preliminary sequence of birth-pangs.  These birth-pains are known as the “Great Tribulation.”  When the end comes, and the scroll is opened, the blindness lifted from the Jewish nation (Isaiah 29, whole chapter).

   So, then, the book which John sees God holding can be none other than the series of judgments required to bring about the salvation of God’s people, and the consequent redemption of the creation. 

  There is a great deal of correspondence between Daniel’s visions and those of the Apocalypse.  But while Daniel’s prophecies foreshadowed the things that John would see and write, Daniel was only able to make known the barest facts concerning the coming tribulation.  As the angel told him, “But thou, O Daniel, shut up the words, and seal the book, even unto the time of the end” (Dan. 12: 4).  And again, “Go thy way, Daniel: for the words are closed up till the time of the end” (Dan. 12: 9). 

  It is our position that the Apocalypse contains an enlargement of the end-time prohecies recorded in the book of Daniel.  These prophecies have to do primarily with the “time, times, and half a time,” or three-and-a-half years of tribulation, mentioned by Daniel in chaps. 7, 8, 9, 11, and 12.  As our Savior refers to the same period in His Olivet Discourse, we see this special revelation given to John as a more complete delineation of the events which will involve that “time of the end.”

  This “time of the end” commences when Christ begins to break the seals– and not (as some claim) when John received the visions!  Remember, the unsealing is done by Christ, its effects taking place during Daniel’s 70th week.  As Christ breaks the seals one by one, we are shown in what manner our Lord will bring about the redemption of the purchased possession.  Only the actual breaking of the seals, however, can bring this about.  Remember that the visions recorded by John concern things which will be “hereafter.”  Hence, from our standpoint the breaking of the seals is yet future.  But when the time comes for the scroll to be opened, the consummation of the age shall have arrived. 

 To live in the times when those seals are broken will be harrowing indeed.  But the disciples that fail to keep God’s word will also fail to enter the “open door” extended to the Philadelphian church.

 (5: 2) “And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?“

  Some personal worth is required to open the book which the Father is holding.  That is because its unsealing issues in the redemption of the purchased possession.  Who is stand as our “kinsman redeemer” according to the Mosaic law?  In Leviticus 25: 25 the statutue is clearly given: “If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold.”

  As man became poor through the sin of the first Adam, so he lost dominion over the creation.  There is needed to come forth a redeemer, a “brother” made after the law, to redeem the forfeited inheritance.  This is none other than Jesus Christ, the Second Adam, Who was the first-born among many brethren (Rom. 8: 29).  He alone can stand as our “kinsman redeemer.”  Since the opening of the seven-sealed book secures  the repossession of our forfeited inheritance, the angel appropriately asks if there be anyone who can pay the redemption price.

(5: 3) “And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.”

  Not the glorified saints in heaven, nor yet any man on earth, has the ability to open the book, or even to read its contents.  This is a sobering thought.  No man is rich enough to stand in the place of the first Adam and pay that which he forfeited through his disobedience.  All have sinned and come short of the glory of God (Rom. 3: 23).  Neither Jew nor Gentile can fill this role.  The heavenly attendants watch as the angel cries for one worthy enough to open the book, and to look thereon.  In the heavenly temple there is a strained silence, as all wait.  But none comes forward.  This reveals man as without strength (Romans 5: 6).  He cannot fulfill the office of redeemer, nor can he claim special standing with God according to his own merits. 

(5: 4) “And I wept much, because no man was found to open, and to read the book, neither to look thereon.”

 This verse may be seen as a classic proof of the “total depravity of man.”  John weeps, being indundated with the sense of man’s own worthlessness before God.  Having been sold into sin by the first Adam, mankind must now be redeemed by a second Adam.  In light of this verse, how can anyone seriously preach a post-millennial Gospel, in which it is taught that the kingdom will come about through the social efforts of man?  Such teachers are far from the truth of God’s word.  Not only is man incapable of redeeming himself or humanity in general, but he is not even worthy enough to peer into those counsels of God which respect the establishment of His kingdom on earth. 

(5: 5) “And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.”

 There is cause to weep for our sins, but only if we are without hope.  The fact that there is a Redeemer, and that He has paid the redemption price to restore His fallen ones and redeem the forfeited inheritance, is rather a cause for joy.  The angel tells John, “weep not.”  Christ has prevailed to open the book!  Our Lord is here called by two names.  The Lion of the tribe of Judah indicates His power to defeat enemies, especially death, hell, and the grave (see Genesis 49: 9).  The name Root of David implies that Christ was the source of David’s sovereignty over Israel.  He is the heavenly antitype from whence David derived his kingship.

 (5: 6) “And I beheld, and lo, in the midst of the throne, and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns, and seven eyes, which are the seven spirits of God sent forth into all the earth.”

 Christ will surely prevail as the Lion of the tribe of Judah.  When at Christ’s second coming all enemies are subdued and He establishes His presence in Jerusalem, all knees will bow to Him.  Satan will be bound, death will be in abeyance, and the kingdom shall once again be the Lord’s.  However, Christ did not first come as a Lion, but as a Lamb.  While His second advent will be with power and great glory, His first was meek and lowly. 

   It is through the merits of His sacrificial offering that He has been accounted worthy of taking the seven-sealed scroll held by the Father.  Because Jesus Christ knew no sin, His death was entirely voluntary, and undergone for our sakes alone.  His resurrection and ascension at the right hand of the Father certfied Him as the Son of Man mentioned in Daniel 7: 13-14, Who received the kingdom from God.  His opening of the seven seals is, of course, preliminary to His taking the kingdom to Himself, which will only happen when the “Kingdoms of this world” are smashed and broken by the advent of Divine government.

  The horns of the Lamb speak of Christ’s power, seven being the number of Divine perfection.  Thus Christ is evinced as all-powerful.  For the Biblical meaning of the horns, see 1 Sam. 2: 1; 2 Sam. 21: 3; Psalm 75: 4; Psalm 132: 17; Psalm 148: 14; Lam. 2: 3; Ezek. 29: 21; etc.).

  The seven eyes are an allusion to Zechariah 3: 9 and 4: 10.  John tells us that they are the “seven spirits of God sent forth into all the earth.”  Although the meaning is not entirely clear as to what these seven spirits signify, the corresponding verses in Zechariah tell us that they play an important role in the final salvation of God’s Old Covenant people, Israel.  Perhaps these spirits are those “watchers,” or special angels, who give orders for the carrying out of God’s judgments  (see Dan. 4: 13, 17, 23, 26). 

 (5: 7) “And He came and took the book out of the right hand of Him that sat upon the throne.”

  Jesus Christ now shows Himself worthy of taking the book and unfolding its contents.  He is our “kinsman redeemer;” the Second Adam.  It is He who shall receive all kingdoms when He comes to reign with His saints.  “Ask of thee, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.  Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel” (Psalm 2: 8-9). 

  No revision of the Gospel, no message of social progress–be it framed never so diligently as to accomplish its ends–can bring about the appointed time when “the kingdoms of this world” shall “become the kingdoms of our Lord, and of His Christ” (Rev. 11: 15).  We must await the opening of the scroll, which will herald our Savior’s return.  In the meantime, we are taught to pray daily: “Thy kingdom come” (Matt. 6: 10).  And this petition has always been the one great hope of all Christians.

Studies In The Apocalypse (Part 16- Rev. 4: 1- 4: 11)

(4: 1) “After this I looked, and behold, a door was opened in heaven: and the first voice which I heard was at it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter.”

 After John received the messages to the assemblies, he was given miraculous visions which relate to the last days of the present economy.  He looks and sees a door opened in heaven.  Then Jesus Christ, Whose voice sounded as a trumpet in chap. 1: 10, calls Him up to heaven where he receives revelations through the Spirit.  

   His trance or “ecstasy” must have been similar to that of Paul, when he was caught up to the third heaven (2 Cor. 12: 2) and heard unspeakable words, which it is unlawful for man to utter (2 Cor. 12: 4). 

   The things which John saw and heard were (with the exception of the “seven thunders”) to be written down and sent to the seven assemblies.  Christ called John upward to show him those things which must needs come to pass.  As we’ll find, these visions involve events relating to and issuing from the seven-year Dispensation of Judgment.

(4: 2) “And immediately I was in the Spirit: and behold, a throne was set in heaven, and one sat on the throne.”

 John sees a vision similar to that seen by Isaiah, Ezekiel, and Daniel.  In all three instances, the visions were prophetic of a coming judgment.  This one is no exception.  The One sitting on the throne can be none other than God the Father.  Compare with Isaiah 6: 1 and Daniel 7: 9.  As what John sees in heaven is gradually unfolded to our view, we find ourselves looking into the temple of the New Jerusalem, even that heavenly sanctuary which will come down to earth during the Millennium, and comprise the central point of Ezekiel’s “holy oblation.”  A glance at Isaiah’s vision will suffice to show that it is the heavenly temple here pictured.

(4: 3) “And He that sat was to look upon as a jasper and sardine stone: and there was a rainbow round about the throne in sight like unto an emerald.”

   Unlike modern stones, the jasper was clear as crystal.  See Rev. 21: 11.  According to Victorinus, it was the color of water; whereas the sardius or “sardine stone” was the color of fire.  Coupled with the emerald rainbow about the throne, we have a depiction of universal judgment about to take place.

  The world was once deluged with water, the Lord afterward placing His bow in the cloud as a token that no more would all flesh be destroyed by a flood (Gen. 9: 11-17).  At the second coming of Christ the world will be deluged by fire; and this will cleanse the world of the curse which has so long rested upon it.  To complete the work of redemption, all things must be purged with fire and water.  See Numbers 31: 23.  Hence we have two baptisms: one by water, the other by fire.  Read 1 Cor. 3: 13-15, and compare with 2 Peter 3: 7.

(4: 4) “And round about the throne were four and twenty seats; and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.”

 The identity of these twenty-four elders is a matter of dispute.  Bullinger writes: “These are evidently heavenly beings, a ‘pattern’ after which David arranged his twenty-four courses of the sons of Aaron (1 Chron. 24: 3-5).”  Frankly, I find this a bit far-fetched.  A better interpretation is one that views the elders as an ideal representation of the church in glory.  This is the opinion to which I myself lean.  

  The elders (twelve patriarchs and twelve apostles) stand for the “general assembly and church of the firstborn,” that is, the whole company of redeemed saints, who are in heaven at the time of John’s vision, waiting to receive their resurrection bodies. 

  Read Hebrews 12: 22-23 very carefully, as it contains an interpretation of the imagery used in Revelation 4 and 5.  The white linen reveals the elders as having been redeemed by the Lamb’s blood.  The crowns they are wearing shows that they are overcomers.  The fact that they are about the throne, before which stands a “glassy sea” (v. 6, see below) informs us that they are the “spirits of just men made perfect,” who have now been received up to heaven at the beginning of Daniel’s 70th week.  See my article The Thrones of Revelation and Daniel for more information.

 (4: 6) “And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.”

 The glassy sea recalls to mind the brazen laver which stood between the altar and the Mosaic tabernacle (Exodus 30: 18).  It was a perpetutal statute for Aaron and his sons to wash at this laver before approaching the altar or going into the tabernacle (Exodus 30: 19-21).  As the brazen altar represents the Cross (Heb. 13: 10), so the laver represents the work of sanctification, effected through regeneration of the Holy Spirit (Titus 3: 5). 

  The twenty-four elders are now seated about the throne, showing that they have been cleansed by the blood and sanctified in the Spirit, whereby they have attained entrance into the sanctuary.  This accounts for their white raiment and crowns. 

  The four beasts about the throne are the cherubims (cf. Ezekiel 10: 20), of whom we read little in Scripture, but enough to know that they are representative of the creation (ktisis).  When Ezekiel saw them, they were four in number (Ezek. 1: 5, 10).  So here also.  The number four always denotes creative works, having reference to the material creation and things “under the sun.” 

   We’ll recall that upon Adam’s exile from Eden, the cherubims were placed at the threshhold of the garden and made custodians of the Tree of Life (Gen. 3: 24), hereby showing that restoration of Edenic privileges is bound up with the redemption of the creation.  The association of the cherubims with the twenty-four elders reveals that creation-redemption is bound up with that of the people of God.  See Romans 8: 20-21.

 (4: 7) “And the first beast was like a lion, and the second beast was like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.”

 Ezekiel’s vision of the Cherubim, which he received by the river Chebar, is nearly identical (read Ezekiel 1, whole chapter).  This vision was preparatory to the prophet’s reception of the word of God concerning coming judgments (Ezek. 2: 3-10).  In the similar vision recorded in Isaiah, the prophet saw the Lord of Hosts sitting in His temple amidst the seraphims (Isaiah 6: 1-2) and this too was preparatory to predictions of judgment.

 There is probably some significance in the fourfold nature of the cherubims.  Representing as they do the terrestrial creation, they are expressive of animate life in its totality.  The appearance of the third cherubim is like unto a man, for the Gentiles (nations) are included in God’s redemptive plan (see Rev. 21: 24). 

(4: 8) “And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.”

  Here we find some differences between Ezekiel’s and John’s respective visions.  In Ezekiel’s vision, the wings of the cherubims were four in number, and they each had four faces (Ezek. 1: 6; 10: 21).  But the seraphims seen by Isaiah had six wings a piece (Isaiah 6: 2).  We have then, in John’s vision, what appears to be a composite picture of the holy attendants that minister before God’s throne. 

  In this chapter (Rev. 4) the cherubims and elders sing the Song of Creation; whereas in the next chapter (Rev. 5) they sing the Song of Redemption.  In Isaiah the seraphims sang, “Holy, holy, holy, is the Lord of Hosts: the whole earth is full of His glory” (Isaiah 6: 2).  In the Apocalypse, the cherubims ascribe praise to the Lord for His eternal glory and the coming judgments which will issue in the redemption of the creation.

 (4: 9) “And when those beasts give glory, and honor, and thanks to Him that sat on the throne, Who liveth for ever and ever,

 (4: 10) “The four and twenty elders fall down before Him that sat on the throne, and worship Him that liveth for ever and ever, and cast their crowns before the throne, saying,

 (4: 11) “Thou art worthy, O Lord, to receive glory, and honor, and power: for thou hast created all things, and for thy pleasure they are and were created.”

  In the Song of Creation the four cherubims sing first, and the elders respond.  The elders cast their crowns before the throne, for it is by Jesus Christ alone that have become overcomers.  Thus all that we possess in glory will belong to Him.  He is the “author and finisher of our faith” (Heb. 12: 2).  We can boast nothing of ourselves, but owe all to Him and to His redeeming grace.

 In this verse we are given a reason why the creation must ultimately be redeemed.  For all things were created for God’s pleasure.  As God can have no fellowship with sin, so His pleasure will not be fulfilled until all creation is released from the vanity to which it was made subject (Romans 8: 20-21).  The crown of thorns placed upon Christ’s head previous to His crucifixion reveals that His blood purchased the entire creation, and not just mankind. 

   Hence we believe that when He returns, He will free creation from the bondage of sin, and remove the curse. Of course, the curse will not be completely removed until after the final judgment and creation of the “new heavens and earth” (Rev. 21: 4). Yet there will be such a renewal of the world at Christ’s coming that the beasts of the field, and the trees of the wood, and even the hills and valleys, shall shout for joy.  It is this renewal of the creation that takes up the theme of the present song.

Studies In The Apocalypse (Part 11– Rev. 2: 18- 2: 23)

 (2: 18) “And to the angel of the church in Thyatira, write; These things saith the Son of God, Who hath His eyes like unto a flame of fire, and His feet are like fine brass;”

 Thyatira is first mentioned in Acts 16: 14 as the city from which Lydia, the seller of purple, came.  Interestingly, ancient records fail to disclose the existence of a church in Thyatira during John’s time.  This discrepancy was known to the early church, and alluded to by Epiphanius (c. 367 A.D.), who speaks of a certain sect named the “Alogi,” who rejected the Apocalypse on the grounds that John couldn’t have written to a church which didn’t exist.  Epiphanius’s answer was that the church mentioned in the Apocalypse would exist at some future time.  This forms the basis of our opinion that the seven epistles record conditions which will prevail during pre-adventual times. 

  Christ is described as having His eyes like unto a flame of fire–implying the judicial scrutiny with which he beholds all men.  His feet are likened to fine (i.e. polished) brass.  This denotes His power and authority to tread down the wicked when He comes.  In its strictest sense, this treading down will entail His coming to destroy Antichrist and his forces.  Read Isaiah 14: 25: “I will break the Assyrian in my land, and upon my mountains tread him under foot;” the “Assyrian” being, of course, another name for Antichrist.  

 (2: 19) “I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first:”

  Here is a church which, in the midst of great persecution, shows evidences of spiritual growth.  We should think that such a church would receive nothing but commendation from its heavenly Lord.  But that is not the case.  While the church has made significant advances in charity, faith, patience, and other Christian graces, the body has a touch of gangrene which is slowly eating it away.

 (2: 20) “Notwithstanding, I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.”

 It is futile to look for any such woman in the annals of the Christian church.  To get the meaning of this verse, we must go back to the Old Testament. 

  Jezebel was the daughter of Ethbaal, king of the Zidonians, whom Ahab, king of Israel, took for his wife (1 Kings 16: 31).  She induced him to follow her false gods; and, “stirred him up” (1 Kings 21: 25) so that he built an altar for Baal, and a grove (1 Kings 16: 33).  The term “grove” is the A.V. rendering of “Asherah,” which denotes a phallic image.  The first of its 40 occurrences appears in Exodus 34: 13, where God commanded Moses to “destroy the altars, break down the images, and cut down the groves” of the Canaanites. 

   These Asherahs were an untold source of impure worship; and it was to exterminate the nations which adhered to such worship that the Israelites were commanded to enter Canaan.  These nations were descended from the “giants” (Gen. 6: 4), that is, the progeny of the fallen angels, often referred to as Anakim, Nephilim, and Rephaim.  Many of the difficulties of anthropology, as well as the source of those popular accounts of “ancient astronauts,” may be linked to these Canaanite races.

  It is clear that Jezebel was a patroness of this lascivious form of worship.  And we have every reason to believe that under the “beast” government of the last days, such religious practices will once more come into vogue.  In this epistle, an antitypical Jezebel appears in communion with the church of Thyatira.   Her purpose of joining with the Christian assembly is obvious.  It is to “teach and to seduce” Christ’s servants “to commit fornication, and to eat things offered unto idols.”  She holds out that she is a prophetess; and by this pretext induces many to listen to her.  But her business is to lure souls into damnation.

   Tertullian suggests, that “she had taken upon herself to teach what she had learnt from the Nicolaitanes” (On Modesty, xix).  We think that this is very close to the truth.  Jezebel’s apostasy is that of the Balaamites and Nicolaitanes.  During the last times which immediately precede the Lord’s second advent, there will be a revival of ancient systems of idolatry.  We have indications of this mentioned throughout the book of Revelation (e.g., Rev. 9: 20-21; 21: 8).  Idolatry is already a common practice among third-world nations; and it is sanctioned by the Roman Catholic veneration of icons. 

  We believe that a strong resurgence of primitive religious rites and practices, caused by a mingling of the people of all nations into one common system of government (see Daniel 2: 43), will occur before Christ returns.  In that day, the Christian church will be beset by enemies roundabout, many entering the fold from without to corrupt those who mantain the pure faith.  Already this is beginning to happen, with the proliferation of heresies on the internet.  The church is being weakened from within, that it may be weakened from without.

 (2: 21) “And I gave her space to repent of her fornication, and she repented not.”

  She was offered a reprieve, that so she might repent.  We find it dificult to believe that the church at Thyatira will have knowledge of the full extent of her idolatrous activities.  Perhaps they’ll know very little at all.  Hence the need for this epistle, and the requirement to “keep the commandments” contained therein (see Rev. 1: 3).  She’ll evidently work undercover, luring weaker minds into her net by holding out a “higher knowledge” of divine things. 

  We suggest that she will form an “inner circle” of secret devotees, the existence of which will be unknown to other church members.  Thus the reprieve here mentioned won’t come from any kind of “church discipline.”  It will issue directly from the Throne of Grace, but may be manifested by premonitory signs of divine displeasure. Whether known to her or not, her judgments are delayed to give her space for repentance.  But on account of her fornications and idolatries, which she prefers over the true religion of God, her heart is hardened; and, should she continue in her disobedience, the heaviest corrective measures will be needed to save the church from her evil influence.

 (2: 22) “Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.”

  Here the collaboration of other church members in Jezebel’s idolatries is brought to light.  Her secret cult must be destroyed, else it will mean the spiritual death of the church.  Christ will cast both her and her secret associates into a bed of “great tribulation.”  We’ll see later, as we get into the seals and trumpets and vials, how the judgments of God overtake the wicked like a flood.  When the dispensation of judgment begins, the conditions of the world will be similar to those during the days of Noah and Lot.  When they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escpape (1 Thess. 5: 3).

    The Lord is calling them to repentance; but the mercy He has shown thus far will not continue forever.  How do we know that we ourselves won’t live to see the events outlined in the Apocalypse fulfilled?  Let us do some soul-searching (2 Cor. 13: 5), and ask ourselves whether we have maintained the faith in its purity.  How far have we met up to the spiritual standards revealed in these epistles to the churches?  Is the Lord giving us space for repentance? Or have we our hearts yet hardened?  (Mark 8: 17).

 (2: 23) “And I will kill her children with death; and all the churches shall know that I am He which searcheth the reins and hearts; and I will give unto every one of you according to your works.”

 The word “death” here signifies pestilence.  Hence, the tribulation into which Jzebel and her associates will be cast appears to be that of the fourth seal (Rev. 6: 8).  Here Jezebel’s followers are recognized as her spiritual “children.”  We’ll remember Paul’s statement to the Corinthian church: “For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the Gospel” (1 Cor. 4: 15).  The saints of Corinth were Paul’s children, so to speak.  Well, here we have something parallel, but oh-so different!  The secret devotees of Jezebel’s inner cult are recognized as her children. She has begotten them unto herself through an altogether different set of teachings–teachings which lead souls into hell.

  Christ is commanding her and her followers to repent.  Sickness, disease, and dire pestilence will befall them who obstinately continue in their impure and idolatrous practices.  That the Lord searcheth the reins and hearts is something Christians take for granted (1 Sam. 16: 7; 1 Chron. 28: 9; 2 Chron. 6: 30; Psalm 7: 9; Jer. 11: 20; Romans 8: 27, etc.).  But the wicked need a daily reminder of this truth.  Regardless of Jezebel’s supposed secrecy, her thoughts and intents are known to God.  In the abundance of His mercy and grace He is giving her space for repentance.  But will she hearken to Him? 

  Remember, we shall all be judged according to our works (2 Cor. 5: 10).  When the Lord plants a tree, He expects it to bear fruit.  All fruitless and unprofitable professions will be consigned to the fire when the Lord comes to purge His floor (Matt. 3: 10).  Let no man think that a mere belief in the doctrines of grace or in election, without the appropriate fruits, will wing his soul to heaven. That which we sow in time, shall be reaped in eternity.

Studies In The Apocalypse (Part 3- Rev. 1: 4- 1: 6)

 (1: 4) “John to the seven churches which are in Asia: Grace unto you, and peace, from Him Which is, and Which was, and Which is to come; and from the seven Spirits which are before His throne;”

 The inscription of vs. 1-3 is followed by a salutation (vs. 4-6), which indicates to whom the book was originally sent.  In v. 1, we had a hint that the Apocalypse was delivered to the visible church of Christ.  Here we have a more particular list of Christian assemblies.  The “seven churches of Asia” will be enumerated in v. 11. 

  Prof. Charles R. Erdman writes: “This ‘Asia’ does not refer to the continent of that name, nor to Asia minor, but only to the small Roman province of which Ephesus was the capital.  The fact that in this province there were other Christian churches besides those named by John, ch. 1: 11, indicates that the number seven is used as a symbol.  It was the sacred and complete number.  The seven churches addressed were, therefore, representative of the whole church in all the world and in all ages.  Thus John is addressing the entire book to the church universal.”

 The next part of John’s salutation consists of the apostolic greeting, “grace to you, and peace.”  The greeting is made in the name of the Father (Him Which is, and Which was, and Which is to come) and of the Son, (v. 5).  There is also, mentioned ‘the seven Spirits which are before His (The Father’s) throne.’  The general opinion is that these seven spirits represent the Holy Spirit in His sevenfold operation, as intimated in Isaiah 11: 2.  Victorinus, an early commentator on Revelation (c. 300 A.D.) held that interpretation, and most modern expositors follow suit.  Those who maintain this view understand the prayer of ‘grace and peace’ as being made in the name of the Father, and of the Son, and of the Holy Spirit.

   Another interpretation, however, identifies the seven spirits as the angels mentioned in Rev. 8: 2, which stand before God’s throne and have charge of the trumpets.  This places the seven spirits in the realm of created beings, which view seems closer to the truth.  The fact that they are before God’s throne identifies them as servants (see 1 Kings 10: 8)–a position which cannot be occupied by the Holy Spirit, Who is co-equal in dignity with the Father and the Son.  Moreover, angels are sometimes called spirits (Heb. 1: 7; Psalm 104: 4); and are mentioned in connection with the coming of Jesus Christ, as His heavenly assessors (Mark 8: 38; Luke 9: 26, 12: 8; 1 Tim. 5: 21).

 (1: 5) “And from Jesus Christ, Who is the faithful witness, and the First Begotten of the dead, and the Prince of the Kings of the earth.  Unto Him that loved us, and washed us from our sins in His own blood,”

   In Isaiah, it is written of Christ: “Behold, I have given Him for a Witness to the people, a Leader and Commander to the people” (Isa. 55: 4).  Our Lord’s office as Divine Witness is mentioned in the context of the New Covenant (Isa. 55: 3), and therefore we are driven back to John’s testimony that ‘there are three that bear record in heaven, the Father, the Word, and the Holy Ghost’ and ‘three that bear witness in earth, the Spirit, and the water, and the blood’ (1 John 5: 7-8).  Christ’s sacrificial death on the Cross was the ratification of the New Testament, by which we are saved.

  There seems an allusion in this verse to Psalm 89: 27: “Also I will make Him my firstborn, Higher than the Kings of the earth, My mercy will I keep with Him for evermore, and My covenant shall stand fast with Him.”  Christ is called the first-born from the dead, because His resurrection was accompanied by the birth-pains of death (Acts 2: 24).  The wages of sin is death (Romans 6: 23); but as Christ knew no sin, death had no power over Him.  Therefore, it was not possible for Him to come under death’s power.  He was therefore released as one first-born, bearing the keys of death and of hell.  His resurrection manifested Him as the Son of God (Romans 1: 4), Who alone has power over death, and Who alone can give men life.

   However, Christ’s resurrection also manifested Him as the Second Adam, the Lord of creation.  Universal lordship, once forfeited by Adam, has been regained by Christ.  Now, not only does Christ have lordship over the Genetic creation, but His Divinity as Son of God gives Him the right to rule and reign over all mankind.  Hence He is the Prince of the Kings of the earth; and is seated at the right hand of God, waiting till His enemies be made His footstool.  God’s eternal love for His elect resulted in Christ’s sacrificial death, whereby we are loosed (or washed) from our sins.  Moreover, His death is revealed to be substitutionary in nature.  He gave His life a ransom (=redemption price) for (=in the stead of) many (Matt. 20: 28).

  (1: 6) “And hath made us kings and priests unto God and His Father; to Him be glory and dominion for ever and ever.  Amen.”

  A more accurate translation is: “He made us to be a kingdom and priests unto His God and Father.”  Here we have a reference to Exodus 19: 6: “And ye shall be unto Me a kingdom of priests, and an holy nation.”  Under the Old Covenant the realization of that kingdom was conditional upon obedience to the law.  But as the blood of calves and of goats could never take away sins, Christ shed His precious blood on Calvary’s cross, that the forfeited kingdom might be established, not by law, but through grace. 

   The kingdom is now being built, and Christ is the cornerstone thereof.  When He returns to gather His elect, His kingdom will be established.  Those who have been redeemed by His blood will then constitute a holy priesthood, and will reign as kings with Him on earth.  This is clearly stated elsewhere, in Rev. 20: 6.  Also, see Isaiah 61: 6.  As I understand it, the nature of this priestly kingdom is twofold, having reference to things both present and future.  In the present dispensation, Christians are seated in heavenly places with Christ (Eph. 2: 6),  and offer up spiritual sacrifices to God (1 Peter 2: 5).  In the “age to come,” we shall no longer be seated in heavenly places, forasmuch as Christ will then be here among men.  Hence we shall be seated with Him on earth, and will constitute a true priesthood, even that mentioned in Isaiah 66: 21.

  John’s salutation is closed by a doxology of praise, in which he declares that the Kingdom of God is eternal, that His glory and dominion will extend throughout all ages.  God’s sovereignty and dominion have no end. The present age is “man’s day,” for it is the time when man is judging, and God is silent.  But when this age ends, there will be a worldwide manifestation of God’s sovereignty in the person of His Son JESUS CHRIST.  Thus we see the coming Millennium as the commencement (or preparatory stage) of an age of glory without end.

Studies In The Apocalypse (Part 2- Rev. 1:1- 1:3)

 (1: 1) “The Revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass; and He sent and signified it by His angel unto His servant John.”

 The book begins with an inscription (vs. 1-3) bearing the title “Revelation,” or “Apocalypse.”  The word literally means to ‘take away the veil.’  Hence the core of this book forms a prophetic disclosure made by God to His blessed Son Jesus Christ.  As we’ll find in v. 7, the disclosure involves events surrounding the coming of our Lord.  During His earthly ministry, Christ told His disciples that the day of His coming was known only to the Father (Matt. 24: 36).  Now the Father reveals to His Son the circumstances of that coming.

  From Father to Son, the revelation was then committed to an angel (perhaps Gabriel), who revealed it to John the Apostle, to make known unto His “servants” things which must shortly come to pass.   We understand servants to signify the visible church.  Before Christ ascended on high, He gave commission to His twelve apostles to teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost (Matt. 24: 18-20).  Servants must therefore comprise those who have entered the visible church through baptism and Christian instruction. 

   No visible church is perfect; all must contain both wheat and tares.  For that reason, many will be cast out in the day of Christ’s return.  Where do you, the reader, stand in Christ?  When the Lord of the Harvest comes, He will reckon with His servants (Matt. 25: 13-30), that is, He will judge His visible church. 

    John is sent to make known events that will soon transpire, and to warn Christ’s servants to keep their garments undefiled, that they may stand unashamed in the day of Christ’s return.  The heavy emphasis on law in these visions tells us that things have now reached a crisis, and that steadfastness and fidelity are more needed than ever.

  But what does John mean when he writes, ‘things which must shortly come to pass?‘ Dr. Bullinger translates this as: “things which must needs come to pass with speed.”  John means that the coming of Jesus Christ is imminent, and that we are to perceive it as such.  This imminency is according to God’s standard of time, and not man’s.  The creature must wait upon the creator for the fulfillment of promises.  In Luke 18: 7-8, Christ tells us that God will avenge His own elect speedily, though He bear long with them.  Both imminency and delay are implied: imminency from God’s perspective, where a day is as a thousand years (2 Peter 3: 8); delay from man’s perspective, where it often seems that God’s promises will never reach fruition.  But we are assured in these inspired words that these things must of necessity come to pass quickly.  Hence, we may view the judgments revealed in this book as about to break forth at any moment.  But it is the faith and repentance of mankind which alone cause judgment to be deferred (Genesis 18: 23-32).

  (1: 2) “Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.”

 And we know that John’s testimony is true (John 21: 24). Hence we feel assured that these visions are of the very highest inspiration, and not (as some imply) mere “Oriental poetry.” 

 In this heavenly book, John bears witness of the “Word of God.”  The term is often used in Scripture to denote a prophetic revelation (1 Sam. 9: 27; 1 Kings 12: 22; 1 Chron. 17: 3).  Like the prophet Daniel, John, the greatly beloved, is led to record what he saw and heard concerning the events involving Christ’s second coming.

 (1: 3) “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.”

  The Lord promises a blessing to the public reader of this book, and to its hearers.  This calls to mind the practice of ancient apostolic assemblies, where a minister read portions of Scripture, providing a commentary or explanation of what was read.  The Apocalypse is therefore to be read in Christian assemblies, that its precepts may be followed.  Blessed are they who hear, and who keep the words of this book.  As John previously testified, “And hereby we do know that we know Him, if we keep His commandments” (1 John 2: 3).  Hearing is not enough.  We must be doers of the word, and not hearers only, deceiving ourselves (James 1: 22).  That this book has a practical bearing on Christian conduct is clearly evidenced in this verse.

  And this suggests to us an important principle of interpretation.  The Apocalypse is, after all, a revelation, or disclosure.  Therefore, it cannot be so abstruse that its meaning may not be apprehended by the most simple and unlettered servant of Jesus Christ.  The practical nature of the exhortations given apprise us that Revelation must be interpreted in a simple and childlike manner.  We need not be philosophers or historians in order to understand these visions.  We are, however, required to believe what God has revealed will come to pass.  For the “time is at hand.”

  What time? we ask.  Surely the coming Dispensation of Judgment, which will break forth during the 70th week of Daniel.  The prophecies of this book must therefore deal with this time-period, which to us is yet future.  However, Christians are to understand its imminency, to shake off carnal security, and to be about the King’s business.

   We remember that King David reigned in Hebron over the House of Judah for seven years and six months, while the house of Saul still bore rule over the rest of Israel (2 Sam. 2: 10-11, 5: 4-5).  But during this seven years and six months, David waxed stronger and stronger, whereas Saul’s house waxed weaker and weaker (2 Sam. 3: 1-2). 

  We’ll find as we proceed in these studies, that the manifestation of Christ’s lordship over the creation begins when He takes the seven-sealed scroll from the Father’s hand, and begins to break the seals.  The seven seals comprehend a period of seven years, during which Christ reigns over the house of Judah (the church) while the rest of Israel abides in unbelief.  When Christ returns to reign, the Jews are converted, all Israel saved, and the antitypical David rules from the metropolis of Jerusalem over all the nations of the world–thus fulfilling, in its truest sense, the Old Testamant prophecies regarding the establishment of King David’s throne.

Reformed Chiliasm (Part 3)

   In my last two articles, I have shown that there will be a personal reign of Christ upon the earth; and that this reign constitutes what is known as the Millennium.  I realize quite well that some of my friends and correspondents of past months will be surprised that I have taken this position.  But, as explained previously, it is not really a new position at all, but an old one.  It is not one that I never held before, but the faith in which I was baptized.  Moreover, it is not my own teaching, but that of the Word of God itself.  It is my business to simply follow what the Bible teaches.

   Most of the lack of credibility in a future Millennium has arisen, I think, from allegorical methods of interpretation.  Not only are such theories unsound, however, but they are potentially dangerous.  From a Preteristic angle, there is nothing in God’s word that is plainly spoken or written.  Every word has a secret cryptographical meaning, which only certain individuals can unlock.  It is maintained that Christ spoke often in parables.  Therefore, His words must have a hidden and mysterious sense.  So the allegorists would have us to believe.  However, they cannot see that, while Christ did often speak in parables to disguise His teachings from the religious hypocrites of His day, this only determines that His words were plainly spoken.  For if His words were enigmatical, what need was there to speak in parables?  It would have been enough simply to have spoken, and then to have disclosed the true meaning to the disciples.  But that He spoke in parables gives us to know that His teachings were plainly understood. 

   Moreover, when Christ was questioned by Caiaphas, He said: “I spake openly to the world: I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing” (John 18: 20).  Then He says: “Why askest thou me?  Ask them which heard me, what I have said unto them: Behold, they know what I have said” (John 18: 21).  Would Christ have referred the High Priest to His hearers if He spoke in riddles?  For in that case, He only practiced a deception upon the High Priest.  But Christ and His Father are One; He cannot lie.  He is all light, and there is no darkness in Him.  Thus, when He refers Caiaphas to His hearers, He does so in good faith. 

   Obviously, many of our Lord’s teachings were spoken in parables for a reason.  And that because His passion was not yet fulfilled.  Christ’s sacrifice was hidden from Satan, that it might not be frustrated.  And so until Christ was delivered up, many of His teachings were spoken in parables.  But the meaning of these parables is disclosed in the New Testament; which proves that Christ’s purpose was not to mystify, but to enlighten us.  For what good will the preaching of the Gospel do if the sense of words is unknown?  For “faith cometh by hearing, and hearing by the word of God” (Romans 10: 17). 

   It seems the allegorists have gone and split themselves upon the rock of Gnosticism.  For they use the very methods that early heretics utilized in attacking and subverting the truth.  In looking for hidden meanings, they’ve only destroyed the theology of the New Testament, and even worked unbelief in themselves.  Those who have become shell-hardened over process of time are now perfectly unable to believe anything that we speak or write– be the proofs presented never so plainly by us.  Their error comes from destroying the meaning of language.  Wherefore, Paul warns us against “doting about questions and strifes of words” (1 Tim. 6: 4)– the very fault of the allegorists, who succeed in wresting the Scriptures to their own destruction.

   However, anyone who agrees with the meaning of language, and reads the Bible according its plain and natural sense, will discern that there shall be a rule of Jesus Christ upon this very earth, and that this rule constitutes the Millennial reign.  A learned Bible critic once implied that Pauline eschatology differs from Joahannine eschatology; that whereas Paul speaks of the resurrection of the righteous and the wicked as being contemporaneous, John inserts a thousand year reign of the righteous between the two resurrections.  We are not sure that this statement is correct.  For while Paul sometimes places the two resurrections at the same point in time, he also makes allowance for a personal reign of Jesus Christ and His saints. 

   (1 Cor. 6: 2-3) “Do ye not know that the saints shall judge the world?  And if the world shall be judged by you, are ye unworthy to judge in the smallest matters?  Know ye not that we shall judge angels?  How much more, things that pertain to this life?“

   It is manifest that Paul here refers to the Millennial reign.  But will this reign occur in heaven, or on earth?  Certainly on earth.  For he elsewhere writes that, “The earnest expectation of the creature waiteth for the manifestation of the Sons of God” (Rom. 8: 19); looking forward to the time when Christ will come with all His saints to rule the world, when the earth shall be restored to righteousness and peace.  And it is to this personal reign of Christ that Isaiah referred when he wrote: “And He shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plough-shares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war anymore” (Isaiah 2: 4).  As I wrote in my last article, it is impossible to interpret this passage as relating to Christ’s present Mediatorial kingdom.  It must and can only be referred to the Millennial kingdom.

   And Paul speaks of both “reigning with Christ” and attaining unto “out-resurrection of the dead” (Phil. 3: 11).  The early church always understood this ‘exanastasis ton nekron‘ to be synonymous with the “resurrection of the just,” which occurs at the commencement of the Millennium.   The resurrected saints will then with Christ bear rule over the world.  Lactantius writes: “They who shall be alive in their bodies [i.e., the nations] shall not die, but during those thousand years shall produce an infinite multitude, and their offspring shall be holy, and beloved of God; but they who shall be raised from the dead shall preside over the living as judges.” (Divine Institutes, VII. xxiv).  This certainly fulfills Paul’s prediction that “the saints shall judge the world;” and accords with John’s vision of the Millennial reign: “And I saw thrones, and they sat upon them, and judgment was given unto them” (Rev. 20: 4).

   And really, if we look at the general tenor of Revelation, it is no secret that the saints are to rule upon the earth.  For Christ has promised: “He that overcometh, and keepeth my works unto the end, to him will I give power over the nations.  And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers” (Rev. 26-27).  And again, when recording the visions that would take place “hereafter” (Rev. 4: 1), John sees the thrones set up in heaven, and the saints singing a new song, saying: “Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation: And hast made us unto our God kings and priests: and we shall reign on the earth” (Rev. 5: 9-10).  This can refer to no other reign than that described in Rev. 20: 4.

   But we do not, like others, interpret this reign to be either harsh or tyrannical, but a rule of righteousness and peace.  It will be the inculcation of Gospel precepts among all men.  For Christ loves mankind and wishes all men to be saved.  And He desires our good and our well-being.  But knowing the perversity of the human heart, and the resistance of most men toward all forms of Divine government, He has ordained a time when human dominion will be brought to nothing and superseded by Divine rule.  And this is what Daniel’s vision relates, in which he saw the great stone cut out without hands which smote the feet of the image and brought it to nothing (Daniel 2: 34). At this time the seventh angel shall sound, and great voices in heaven will shout: “The kingdoms of this world are become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever” (Rev. 11: 15).

   Once again, where shall this rule take place?  If it takes place in heaven, then the saints will not in any manner be allowed reign on earth, nor to exercise power over the nations.  But if it takes place on earth, then all the Messianic prophecies harmonize in a wonderful manner; and not allegorically either, but truly, and in accordance with the Word of God.  And when we look to John’s vision of the New Jerusalem coming down to earth, we cannot entertain any other notion than that the rule must take place here, on earth.  For John sees the New Jerusalem coming down to us (Rev. 21: 2).  Whereas if the reign were heavenly, we should rather expect to be seen ascending to Him.  But Paul, while he speaks of “sitting together in heavenly places” (Eph. 2: 6), only uses this language because Christ is now seated at the right hand of the Father.  Thus as we maintain spiritual communion with Him, we are where He is (cf. Col. 3: 1-2).  But when our Lord returns to establish His reign among us, the heavenly city will descend to earth.  For in Jerusalem the Lord will dwell, to administer His reign over all mankind.  And all the saints will reign with Him.

   Commodian writes: “From heaven will descend the city in the first resurrection; this is what we may tell of such a celestial fabric.  We shall arise again to Him, who have been devoted to Him.  And they shall be incorruptible, even already living without death.  And neither will there be any grief nor any groaning in that city.  They shall come also who overcame cruel martyrdom under Antichrist, and they themselves live for the whole time, and receive blessings because they have suffered evil things; and they themselves marrying, beget for a thousand years.  There are prepared all the revenues of the earth, because the earth renewed without end pours forth abundantly.  Therein are no rains; no cold comes into the golden camp; No sieges as now, nor rapines, nor does that city crave the light of a lamp.  It shines from its Founder.  Moreover, Him it obeys; in breadth 12,000 furlongs, and length and depth.  It levels its foundations in the earth, but it raises its head to heaven.  In the city before the doors, moreover, sun and moon shall shine; he who is evil is hedged up in torment, for the sake of the nourishment of the righteous.  But from the thousand years God will destroy all those evils.” (Instructions, xliv).

   In order to understand why the the resurrected saints should “marry and beget for a thousand years,” we must refer back to man’s original constitution in Eden, which was free from lust.  For although truly the saints shall be changed into the similitude of angels (Luke 20: 35-36), this shall not occur until the last and public resurrection.  This view is supported not only by Commodian, but also by Irenaeus and Lactantius.  However, lest any should entertain carnal conceptions of the Millennium, we must keep in mind that, all things having been restored at that time, the saints will be above any carnal desires.  For then we shall be conformed to man’s original state, our will free from any corruptions of the flesh.  This will qualify us to reign over all the nations, and to lead men into the ways of justice, wisdom, righteousness, and peace.  We have more to say concerning the first resurrection, but must defer the subject to a later article.

   Nevertheless, during this period Jerusalem will be the glory of all nations, and the fame of Christ’s equity shall be spread far and wide.  When the Lord establishes His city in the midst of the earth, all nations shall flow unto it from all quarters, to worship the Lord and to keep the feast of tabernacles (Zech. 14: 16). 

   And we find a parallel between the New Jerusalem described by John, and the temple seen by Ezekiel.  Make no mistake, they are one and the same.  And yet certain extreme Chiliasts (those known as “Dispensationalists”) would infer from Ezekiel’s vision the re-institution of the temple sacrifices, which they fetch from passages such as Ezek. 43: 18-27, and similar Scriptures which imply that sacrifices will be set up when Christ comes to reign.  Which thing will never be, inasmuch as all sacrifices have been done away by Christ.

   For what the Dispensationalists fail to see is that when Ezekiel’s prophecy issued forth, Christ had not yet come to offer a final atonement for sin.  And so in Ezekiel’s vision the Mosaic statutes and sacrifices are described as being in effect in the administration of the Third Temple.  But these statutes, which include not only sacrifices, but “new moons and sabbaths” (Ezek. 46: 3) are described by Paul as “a shadow of things to come; but the body is of Christ” (Col. 2: 17).  Hence, Ezekiel was still looking forward to Christ’s first advent, at which time the temple sacrifices were abolished.  Now, wherefore in John’s city is there seen no temple? (Rev. 21: 2).  Because when Christ comes to reign in person all the ordinances will be fulfilled and summed up in Himself.  Once the substance has arrived, the shadows are of no avail.

To be continued…

House of Seth Vs. The House of Cain

 “And Adam knew his wife again, and she bare a son, and she called his name Seth: for God, said she, hath appointed me another seed for Abel, because Cain slew him.  And to the same Seth also there was born a son, and he called his name Enos.  Then began men to call upon the name of the Lord” (Gen. 4: 25-26).

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    Very little is known of those dark days of human history prior to the Great Deluge.  What few facts we’ve gathered have been from divers tales and legends that have drifted down to us through forgotten centuries.  And yet the only factual account remains the testimony of Moses, the inspired prophet, from which, if one study diligently, he may piece together– none too perfectly, perhaps– the story of those earliest years when men dwelt upon the earth.  By the time God gave Adam and Eve another child in the stead of Abel, civilization had reached a high degree of refinement.  We have intimations of this in Gen. 4: 21-22, where it is related that Jubal and Tubal-Cain, the children of the tyrant Lamech, contributed to the arts of music and metallurgy.  There was certainly a degree of culture prevalent among the men of that time.  And yet, morally, mankind had reached a low point.  It was in the House of Cain that the institution of marriage was first corrupted (Gen. 4: 19).  And, if one looks closely enough, he’ll find that Cain’s race formed the germ of that nation of Canaanites, which would vex and persecute God’s people throughout all ages of human history. 

    We should not think the Cainites rude or unlettered individuals.  When Cain begot his son Enoch, he founded a city (Gen. 4: 17).  It is from here that we trace the first beginnings of that mighty nation against which God’s people would wage continual battle.  What was their function? and what the primary distinction between them and the House of Seth?  Going back to the original contention between Cain and Abel, one perceives that Adam must have instructed his children in the principles of worship.  For both children offered sacrifices to God.  And yet there was a pronounced moral difference in their respective sacrifices.  It is said that Cain “brought an oblation unto the Lord of the fruit of the ground” (Gen. 4: 3), while Abel “brought of the firstfruits of his sheep, and of the fat of them” (Gen. 4: 4).  We leave it to the reader to decide why God had respect unto Abel’s sacrifice, and not Cain’s.  I suppose God would have accepted Cain’s sacrifice had his heart been right with God.  And yet the fruits of the sin-accursed earth were clearly insufficient as a means of purging the conscience; whilst Abel’s firstfruits of the flock looked forward to the great sacrifice of Calvary.  It was the blood that purified Abel’s conscience, making him acceptable to God.  And therefore God accepted his sacrifice.

    But these sacrifices only show that the institution of Divine worship existed from the earliest days of the human race.  And it is said that, after the murder of Abel, God appointed Adam another son in place of the slain.  It is clear that God willed that His worship should be continued among men.  And thus the formation of a church was necessary.  By the time Cain’s posterity apostatized, it was high time that another heir should have been appointed.  And in the genealogies of Gen. 5, one may trace the succession of Christ’s church down to Noah.  That this was the true church cannot be questioned seriously; for both Enoch and Lamech (son of Methuselah) were prophets.  Enoch spoke of the General Judgment (Jude 14-15), while Lamech perceived his son Noah as a foreshadowment of the coming Messiah (Gen. 5: 28).  Seth’s posterity, then, were the sons of God.  And this House of Seth must have formed the ancient people of Israel, over against whom stand the Cainites, the ancient race of Canaan.  Discerning these truths may help us break into the very nature of those fundamental relations which have existed, time out of mind, between the righteous and the wicked.

    Of course, this brings us to the subject of the Great Deluge.  Wherefore did God purpose to destroy man from off the face of the earth?  There can be no other answer than that the church had corrupted his way upon the earth.  It is said that the sons of God (House of Seth) mixed with the daughters of men (House of Cain).  And this brought ruin upon humanity, both moral and judicial.  While God appointed time for repentance (Gen. 6: 3), it seems that his forbearance was completely disregarded.  I realize, of course, that Josephus holds to the Jewish tradition that the “sons of God” were angels.  This theory may have some corroboration in 2 Peter 2: 4 and Jude 6, as also in the traditions of antiquity.  The casting down of the wicked angels and their subsequent imprisonment in Tartarus has parallels in an old Grecian fable.  Thomas Bullfinch, a leading authority on such matters, writes: “Jupiter, with his brothers and sisters, now rebelled against their father Saturn and his brothers the Titans; vanquished them, and imprisoned some of them in Tartarus, inflicting other penalties on others.”  While a few individuals may take these accounts seriously, I tend to agree with the Orthodox opinion that the Sons of God were the House of Seth, which degenerated insomuch that God purposed to destroy mankind from off the face of the earth.

    The Orthodox view tends to be corroborated by the many precepts God gave unto the children of Israel concerning the Canaanites.  These forbade the mixing of divers kinds.  Regarding matrimonial alliance with the heathen, Moses says: “Neither shalt thou make marriages with them, neither give thy daughter unto his son, nor take his daughter unto thy son.  For they will cause thy son to turn away from me, and to serve other gods: then will the wrath of the Lord wax hot against you and destroy thee suddenly” (Deuteronomy 7: 3-4).  This principle applied even to the sowing of divers seeds and the mixing of fabrics (Deut. 22: 9-11).  And Paul gives the church a similar precept in 2 Cor. 6: 14: “Be not unequally yoked with the infidels: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?“

    We conclude, therefore, that the early apostasy resulted from the degeneration of God’s people, caused doubtless by the intermixing of the wicked among the godly.  Of these unions tyrants were conceived (Gen. 6: 4), and unrighteousness prevailed among men (Gen. 6: 11-12).  In every epoch of general apostasy the same retrogradation of morals will be made manifest.  One may even take our own age as an example, where lying, thievery, and adultery are not only winked at, but tacitly condoned by both the pulpit and the pew.  As in Noah’s day, the signs tell us that judgment is not far off.  And perhaps we can learn a lesson from the Great Flood.  Not only does God give men space for repentance, but He send his preachers to reprove sin and exhort men unto righteousness.  Noah was one such man.  Yet his preaching had little effect on that wicked generation.

    The House of Cain was certainly that “generation of vipers” on which Christ laid the iniquity of the world.  This generation, or seed of evil-doers, far from being eradicated by the flood, re-established itself in Ham’s posterity, founding the kingdoms of Canaan (Gen. 10: 15-19) and Babylon (Gen. 10: 8-10).  Agur the prophet paints their essential character in grim colors: “There is a generation that curseth their father, and doth not bless their mother.  There is a generation that are pure in their own conceit, and yet are not washed in their filthiness.  There is a generation whose eyes are haughty, and their eyelids are lifted up.  There is a generation whose teeth are as swords, and their chawes as knives to eat up the afflicted out of the earth, and the poor from among men” (Proverbs 30: 11-14).  The remarkable correspondence between Agur’s description and Christ’s delineation of the Pharisees cannot be ignored.  This generation of vipers is the same House of Cain known to God’s people today.  Over against this wicked seed is the generation of the righteous, or the House of Seth (Psalm 14: 5; 22: 30; 24: 6; 112: 2, etc.).  And the House of Seth must be trodden under the House of Cain until the Day of Judgment arrives.  As they persecuted Christ, so shall they persecute us: and this refines our souls as fire purges silver.  Let no man judge Cain until that day (Gen. 4: 15), for the wicked is reserved for God’s justice (Romans 12: 19). 

    And yet the children of God have a word of consolation, and a ray of hope.  For Zechariah the prophet says: “In that day there shall be no more the Canaanite in the House of the Lord of Hosts” (Zech. 14: 21).  As the visible church today still contains its tares and wheat– its vessels of honor and vessels of dishonour (2 Tim. 2: 20)– we must look forward to the time when Christ purges His floors.  The effectual separation of the righteus and the wicked will take place at the General Resurrection and Day of Judgment.  Christ says: “Marvel not at this: for the hour shall come in the which all that are in the graves, shall hear His voice.  And they shall come forth, that have done good, unto the resurrection of life: but they that have done evil, unto the resurrection of condemnation” (John 5: 28-29). 

    It seems strange that Enoch’s prophesy was to be applied to this General Judgment and parousia, and not the Great Deluge.  However, his prophecy holds good; and it certainly awaits its fulfillment at the end of human history, this view being in essential accord with hundreds of years of sound Orthodox teaching.  Regardless of our individual leanings, however, we should draw a sharp distinction between the two seeds, noting that they form the real point of departure in any serious investigation of the relations between Israel and Canaan.  As it was then, so is it now: the elder persecuteth the younger.  The House of Seth is the selfsame Israel which has always existed.  And the House of Cain constitutes the devil’s brood, which shall continue to wage war against Christ’s church, until our Lord calls the account.  And at that time, Paul’s words will ring true in their fullest sense: “Put out the servant and her son: for the son of the servant shall not be heir with the son of the free woman” (Gal. 4: 30).  Then shall iniquity have its end.