His Church in Wichita Falls, Texas
Daniel & Revelation: Compiled by Apostle William L. Sharon
Comments: JustBillSharon@Hotmail.com
The Churches Of The Revelation
THE REVELATION OF JESUS EMANUEL, THE CHRIST, TO THE APOSTLE JOHN
Contents: Introduction to Revelation; Letters to the Churches.
Introduction..................................................page 1.
The Four Principal Schools of Interpretation....middle........page 2.
The Outline of the Book of Revelation............top..........page 4.
The Character of the Book of Revelation.........bottom........page 4.
The Dedication..................................middle........page 6.
Chief Characteristics Concerning The Christ.....bottom........page 7.
Study #2---Revelation 1: 7-10.
Second Coming Statement.......................................page 9.
John Introduces his Physical Conditions.........bottom.......page 10.
On The Lord’s Day............................................page 12.
The Alpha and Omega..........................................page 14.
Write the Things Seen, that are, and that are future.........page 14.
Study #3---Revelation 2: 1-17. THE LETTERS OF JESUS, TO THE CHURCHES
The Church in Ephesus........................................page 16.
The Church in Smyrna.........................................page 19.
The Church in Pergamos.......................................page 21.
Study #4---Revelation 2: 18-3:13. THE LETTERS OF JESUS, TO THE CHURCHES.
The Church in Thyatira.......................................page 25.
The Church in Sardis.........................................page 28.
The Church in Philadelphia...................................page 30.
The Church in Laodicea.......................................page 33.
The Promise..................................................page 39.
Then Comes the End................................bottom.....page 39.
Study #5---Revelation 3: 14-22. THE LETTERS OF JESUS, TO THE CHURCHES.
Study #1---Revelation 1: 1-6. THE REVELATION OF JESUS, THE CHRIST.
Just as Genesis is the book of beginnings, The Revelation is the book of consummation. In it, the divine program of redemption is brought to fruition, and the name of God is vindicated before all creation. Although there are numerous prophecies in the Gospels and Epistles, The Revelation is the only New Testament book that focuses primarily on prophetic events. Its title means “unveiling” or “disclosure.” Thus, the book is an unveiling of the character and program of God. Penned by John during his exile on the island of Patmos, The Revelation centers around visions and symbols of the resurrected Lord, Jesus Emanuel, The Christ, who alone has authority to judge the earth, to destroy sin and sinners with it, to remake it, and to rule it in righteousness.
The title of this book in the Greek text is Apokalypsis Ioannou, “Revelation of John.” It is also known as the Apocalypse, a transliteration of the word Apokalypsis, meaning “unveiling,” “disclosure,” or “revelation.” Thus, the book is an unveiling of that which otherwise could not be known. A better title comes from the first verse: Apokalypsis Iesou Christou, “Revelation of Jesus, The Christ.” This could be taken as a revelation which came from The Christ or as a revelation which is about The Christ---Both are appropriate. Because of the unified contents of this book, it should not be called Revelations.
Through the ages some doubt has been cast upon the authenticity of this book, therefore we should consider the facts testifying to the Apostle John as the writer.
(1) Four times the author’s name is inserted (Revelation 1: 1, 4, 9; 22; 8).
(2) As early as the first half of the second century, it was the conviction of the church
that John was the author. Justin Martyr frankly states, “And with us a man named John, one of the Apostles of Christ, who the revelation made to him. . .” (Dialogue with Trypho the Jew, ch. 81).
(3) Whatever the peculiarities of this book, there are innumerable similarities
between the vocabularies of John’s Gospel and the Apocalypse. “One important link connecting these writings,” Gloag points out, “is the application of the term Logos to Jesus Christ. The term is undoubtedly Johannine; it is not elsewhere employed in Scripture, and yet it occurs in the Apocalypse: So also the word ‘the Lamb,’ as denoting not merely the emblem or symbol of The Christ, but The Christ Himself, is peculiar to John; as when in the Gospel it is said , ‘Behold the Lamb of God,’ and in the Apocalypse, ‘I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb, standing as though it had been slain’ (5-6). The word alethinos, ‘that which is true,’ is used ten times in the Apocalypse, nine times in the Fourth Gospel, four times in the Epistles, and only once in the Pauline Epistles. So also ‘he that overcomes’ (nikos), a favorite expression in the Epistles, is of frequent occurrence in the Apocalypse. The verb skenoo, ‘to tabernacle,’ only found in the Johannine writings, is used in the Gospel, with evident reference to the Shekeinah, of the Logos tabernacling among men (1: 14), and is four times employed in the Apocalypse with reference to God: ‘Behold the tabernacle of God is with men, and He shall dwell (tabernacle) with them’ (21: 3)”
1.
P. J. Gloag: Introduction to the Johannine Writings, pp. 306, 307).
(4) The Date of Composition. Some have placed the date as early as the reign of
Nero, in the seventh decade of the first century, but for many reasons it seems that this is too early. The early church held that the Apostle John was banished to the Isle of Patmos by the emperor Domitian (A.D. 81 to 96; A.S. (After Sin) 4050 to 4065), and some writers place the exile in the fourteenth year of his reign, A.D. 95; A.S. 4064. (For the early evidence for this, see, e.g., Revere F. Weidner, annotations on the Revelation of St. John the Divine, pp. xiv-xvii).
The Apocalypse was written in a time of great persecution. Domitian banished men to various places of exile: Nero did not. Furthermore, the seven churches in Asia here show a mature development, which could hardly have existed as early as (A.D.65; A.S. 4034).
The Theme: The Apocalypse is a book of prophecy. It particularly emphasizes the repeated, and increasingly violent, world wide attempts, led by Satan, to oppose and prevent the execution of the declared intention of The Christ to establish His kingly rule on earth. It makes clear this conflict is certain to end in the complete overthrow of these evil forces and the establishment of the everlasting kingdom of The Christ. There is the cleansing of the heavenly Temple, the Great White Throne judgment, (A.D. 1844; A.S 5813); the close of probation, (A.D. 2031; A.S. 5999); the second coming of our Lord with the heavenly host, the battle of that great day of God Almighty, (A.D. 2036; A.S. 6005). The righteous taken to the heavenly Jerusalem, Armageddon, for a thousand years. Satan is bound to this desolate earth by the chains of circumstance. God says he cannot leave this earth, and all of the remaining humanity is dead. The appearance of the New Jerusalem, with the saints on board, on planet earth, (A.D. 3031; A.S 7000). This ages long conflict terminates in the final judgment of execution upon the wicked, time ends for planet earth, and eternity continues, (A.D. 3036; A.S. 7005).
The Four Principal Schools of Interpretation.
The book of Revelation is the only large portion of the Word of God concerning which four basic differing systems of interpretation have been developed. The system of interpretation a Bible student adopts will make an enormous amount of difference in what he believes the book teaches.
(1.) The Spiritual Scheme of Interpretation.
From the time of Augustine, there have always been some Biblical scholars who have insisted that the purpose of this book is simply to teach fundamental spiritual principles. This is the view expressed over and over again by Milligan (W. Milligan, lectures on the Apocalypse). Gloag insists upon the same view: “The book is designed to teach us spiritual history of the Church of Christ, to warn us of those spiritual dangers to which we are exposed, to inform us of the spiritual trials to which we are liable, to describe the great contest with evil, and to comfort us with the assurance of the final victory of Christ over the powers of darkness.” Now all of this is true, but everything in the Book contradicts the view that it does not unfold the prophetic future. The Book itself claims to be genuine prophecy.
(2.) The Preterist (or Praeterist) Scheme of Interpretation.
This system of interpretation of Revelation insists that the author describes only events
2.
taking place on earth in the Roman Empire during his own time, especially toward the end of the first century. This was a view developed principally in the seventeenth century by a Jesuit scholar, Louis De Alcazar, in an attempt to reply to the arguments of the Reformers, who insisted that The Book predicted the corruption and doom of the Roman Catholic Church, especially in the two chapters devoted to Babylon. Alcazar’s view has been adopted by a number of modern writers---Moses Stuart, A. S. Peake, Moffatt, Sir William Ramsay, Simcox, and others. These men hold that the ruler whose deadly wound was healed refers to Nero, and that Domitian was the beast of chapter 13. As Milligan has said, “The whole tone of the book leads to the opposite conclusion. It treats of much that was (is) to happen down to the very end of time, until the hour of the full accomplishment of the Church’s struggle, of the full winning of her victory, and of the full attainment of her rest. The Apocalypse bears distinctly upon its face that it is concerned with the history of the Church until she enters upon her heavenly inheritance” (op. cit. p. 41). This eschatology was invented solely for the purpose of protecting the papacy. Alcazar spun his primary apparatus from the 70th week of Daniel by putting the antichrist in the remote past, taking him out of the present where the reformationist could attack the papal system.
(3) The Historicist Scheme of Interpretation.
According to this conception, the Book of Revelation, especially in the prophecies of the seals, the trumpets, and the bowls, sets forth particular events in the history of the world that relate to the warfare of the Church from first century down to modern times, and the close of earth’s history as we know it. The greatest work based on this theory is the four-volume study by Elliott (E. B. Elliott, Horae, Apocalyoticae), which may be taken as an illustration of this scheme. He says that the trumpet judgments cover the period from A.D. 395 to 1453, that the first trumpet refers to the invasion of the Goths, the third to the Huns under Attila, the fifth to the hordes of Moslems pouring into the West in the sixth and seventh centuries, Etc. Other works find such people as Constantine, Luther, Queen Elizabeth I, and even Napoleon Bonaparte in the Book of Revelation.
(4) The Futurist Scheme of Interpretation.
It can hardly be doubted that the Revelation is a book of predictive prophecy. To deny this is to disregard the style, the theme, and the future events of the Apocalypse. The futurist scheme of interpretation insists that, for the most part, the visions of this book will be fulfilled toward the end and at the end of this age. The futurist view was long ago excellently defined as that scheme which “looks for the fulfillment of these predictions in the events which are immediately to precede, to accompany, and to follow the Second Advent of our Lord and Savior” (lectures on the Apocalypse, p. 68). This was a view developed principally in the seventeenth century by a Jesuit scholar, Francisco Ribera, in an attempt to reply to the arguments of the Reformers, who insisted that the book predicted the corruption and doom of the Roman Catholic Church, especially in the two chapters devoted to Babylon. Ribera’s view has been adopted by a number of modern writers. They believe that God first gave us 69 weeks and that at the baptism of Jesus in 27 A.D. the 69 weeks concluded, and that God extended the 70th week into the future to
3.
take place at the end of the age. The antichrist is to be a single person (not the papal system) who would not rule until the very end of time. Today there are three versions of this futurist eschatology, (1) the pre, (2) the mid, (3) the post tribulation rapture doctrine.
Then there are numerous versions of each one of those four basic schools of thought. Ribera spun his primary apparatus from the 70th week of Daniel by putting the antichrist in the remote future, taking him out of the present where the reformationist could attack the papal system.
OUTLINE
I. The letters to the seven churches of Asia………………………..........…..1: 9—3: 22
II. The seven sealed book and the earthly events it announces………..4: 1---6: 17
III. The judgments announced by seven trumpets…………………........…...7: 1---9: 21
IV. The darkest hour of world history………………………………..................10: 1---13: 18
V. The seven vials of judgment……………………………………....................14: 1---16: 21
VI. Babylon and the battle of that great day of God Almighty…..…....17: 1---19: 21
VII. The Millennium; the Last Judgment; the New Jerusalem,
and Eternity……………………………………………….......................……….20: 1---22: 21
Note that these divisions occur in the following sequence of blocks of chapters---3-3-3-4-3-3-3.
The title of the Book is “The Revelation of Jesus, The Christ.” The Apostle John is the penman employed by The Christ to write out this Revelation for the benefit of His church. John is the disciple of Jesus who was beloved and highly favored among the twelve. He was evangelist and apostle, and the writer of the Gospel and the epistles, which bear his name. To his previous titles must now be added that of prophet; for the Revelation is a prophecy, and John so denominates it. But the content of this book has its origin in a still higher source. It is not only the Revelation of Jesus, The Christ, but it is the Revelation that God gave unto Him. It comes first from the Great Fountain of all Wisdom and Truth, the Father; and Jesus, The Christ sent and signified it by His angel to His servant John.
The Character of the Book is expressed in one word, “Revelation.” A revelation is something revealed or made known, not something hidden and concealed. Moses tells us that “the secret things belong to the Lord our God: but those things which are revealed belong to us and our children.” (Deuteronomy 29: 29). The very title of the Book, then, is a sufficient refutation of the opinion sometimes expressed that this Book is among the mysteries of God, and cannot be understood. Were this the case, it should bear some such title as “The Mystery” or “The Hidden Book,” certainly not The Revelation.”
Its object is “To show unto His servants things that must shortly come to pass.” His servants---who are they? For whose benefit was the Revelation given? Was it to be for any specified persons, for any particular churches, for any special period of time? No, it is for all the church in all time, as long as any of the events predicted within the Book remains to be accomplished. It is for all those who can claim the appellation, “His servants,” wherever or whenever they may live.
God says that this prophecy was given to reveal coming events to His servants, yet many of the expositors of His Word tell us that no man can understand it! This is as if God would fall into the worse than earthly folly of clothing them in language, or in
4.
figures, which human minds could not comprehend! It is as if He would command a person to observe some distant object, and then erect an impenetrable barrier between him and the object! Or as if He would give His servants a light to guide them through the gloom of night, yet throw over that light a pall so thick and heavy that not a ray of its brightness could penetrate the obscuring folds! How men dishonor God who thus trifle with His Word! No; the Revelation will accomplish the object for which it was given, and “His servants” will learn from it the “things that must shortly come to pass,” and which concern their eternal salvation.
“The Revelation of Jesus, The Christ, that God gave to Him, to show to His servants things that must soon come to pass; and He sent and signified it by His angel to His servant John: Who bore witness of the Word of God, and of the testimony of Jesus, The Christ, and of all things that he saw. Blessed is he that reads, and they that hear the Words of this prophecy, and keep those things which are written therein: for the time is at hand.” (Revelation 1: 1-3.)
“His Angel” was sent by The Christ, and made known The Revelation to John. A particular angel seems to be brought to view here. What angel could appropriately be called The Christ’s angel? We found an answer to this question in our study, as will be seen in the comments on Daniel 10: 21. From that study we concluded that the truths to be revealed to Daniel were committed exclusively to The Christ, and to an angel whose name is Gadriel. Similar to the work of communicating important truth to the “beloved prophet” is the work of The Christ in the Book of Revelation---transmitting important truth to the “beloved disciple.” Who in the work can be His angel but the one who was engaged with Daniel in the former work of prophecy, that is, the angel Gabriel? It would also seem most appropriate that the same angel, who was employed to carry messages to the “beloved” prophet of ancient times, should perform the same office for the prophet John in the gospel age. (See comments on Revelation 19: 10.)
“Blessed is he that reads, and they that hear the words of this prophecy.” Is there so direct and formal a blessing pronounced upon the reading and observance of any other part of the Word of God? What encouragement we have for its study! Shall we say that it cannot be understood? Is a blessing offered in the study of a book that can do us no good to study?
God has pronounced His blessing upon the reader of this prophecy, and has set the seal of His approbation to an earnest study of its marvelous pages. With such encouragement from a divine source, the child of God will be unmoved by a thousand feeble counterblasts from men.
Every fulfillment of prophecy brings its duties. There are things in the Revelation to be observed, or performed. Practical duties are to be fulfilled as the result of an understanding and accomplishment of the prophecy. A notable instance of this kind may be seen in Revelation 14: 12, where it is said, “Here are they that keep the commandments of God, and the faith of Jesus.
“The time is at hand,” writes John, and in so doing he gives another motive for the study of this book. It becomes more and more important, as we draw near the great
5.
consummation. On this point we offer the impressive thoughts of another: “The importance of studying the Apocalypses increases with the lapse of time. Here are ‘things which must shortly come to pass.’. . . Even when John bare record of the Word of
God, and of the testimony of Jesus, The Christ, and of all things that he saw, the long period within which those successive scenes were to be realized was at hand. The first in the connected series was on the eve of accomplishment. If proximity then constituted a motive for heeding these contents, how much more does it now! Every revolving century, every closing year, adds to the urgency with which attention is challenged to the concluding portion of Holy Writ. And does not that intensity of devotion to the present, which characterizes our times and our country, enhance the reasonableness of this claim? Never, surely, was there a period when some mighty counteracting power was more needed. The Revelation of Jesus, The Christ duly studied supplies an appropriate corrective influence. Would that all Christians might in fullest measure receive the blessing of ‘them that hear the words of this prophecy, and that keep the things which are written therein; for the time is at hand.’” (Augustus C. Thompson, Morning Hours in Patmos, pp. 28, 29.)
The dedication we have in these words of John:
“John to the seven churches that are in Asia: Grace be to you, and peace, from Him that is, that was, and that is to come; and from the seven Spirits that are before His throne; and from Jesus, The Christ, who is the faithful Witness; the first begotten of the dead; the Prince of the kings of the earth. Unto Him that loved us, and washed us from our sins in His blood, and has made us kings and priests to God, His Father; to Him be glory and dominion forever and ever. Amen.” (Revelation 1: 4-6.)
There were more churches in Asia than seven. We may confine ourselves to the western fraction of Asia known as Asia Minor, or we may include still less territory than that. Even in the small part of Asia Minor where the seven churches were located, and right in their very midst, there were other important churches. Colosse, to the Christians of which place Paul addressed his epistle to the Colossians, was but a short distance from Laodicea. Miletus was nearer than any of the seven to Patmos, where John had his vision. Furthermore, it was an important center of Christianity, as we may judge from the fact that during one of his stays there Paul sent for the elders of the church of Ephesus to meet him at that place. (Acts 20:17-38.) At the same place he also left in good Christian hands, his disciple Trophimus, sick. (2 Timothy 4:20.) Troas, where Paul spent a season with the disciples, and whence after waiting until the Sabbath was past, he started upon his journey, was not far removed from Pergamos, named among the seven.
It becomes therefore an interesting question to determine why seven of the churches of Asia Minor were selected as the ones to which the Revelation should be dedicated. Does the salutation to them in Revelation 2 and 3, have reference solely to the seven literal churches named? Are things described only as they then existed, and portrayed, as they were to come to them alone? We cannot so conclude, for good and substantial reasons: The entire Book of Revelation is dedicated to the seven churches. (See Revelation 1: 3, 11, 19; 22: 18, 19.) The Book was no more applicable to them than other Christians in
6.
Asia Minor---Those, for instance, who dwelt in Pontus, Galatia, Cappadocia, and Bithynia, who were addressed in Peter’s epistle (1 Peter 1: 1; or the Christians of Colosse, Troas, and Miletus, in the very midst of the churches named.) Only a very small part of the Book could have individually concerned the seven Churches, or any of the Christians of John’s day, for most of the events it brings to view were so far in the future as to lie far beyond the lifetime of the generation then living, or even the time during which those churches would continue. Consequently those churches could have no direct connection with them.
The seven stars, which the Son of man held in His right hand, are declared to be the angels of the seven churches (Verse 20.) The angels of the churches, doubtless all will agree, are the ministers of the churches. Their being held in the right hand of the Son of man denotes the sustaining power, guidance, and protection vouchsafed to them. But there were only seven of them in His right hand. Are there only seven thus cared for by the Great Master of assemblies? May not all the true ministers of the entire gospel age derive from this representation the consolation of knowing that they are upheld and guided by the right hand of the Great Head of the church? Such would seem to be the only consistent conclusion to be reached.
Again, John, looking into the Christian era, saw only seven candlesticks, representing seven churches, in the midst of which stood the Son of man. The position of the Son of man among them must denote His presence with them, His watch care over them, and His searching scrutiny of all their works. But does He thus take cognizance of only seven individual churches? May we not rather conclude that this scene represents His position in reference to all His churches during the gospel age? Then why were only seven mentioned? Seven, as used in Scriptures, is a number denoting fullness and completeness. Therefore the seven candlesticks denote the entire gospel church in seven periods; the seven churches and the seven Spirits may be applied in the same manner.
Why, then, were the seven particular churches chosen that are mentioned? For the reason, doubtless, those in the names of these churches, according to the definitions of the words, are brought out the religious features of those periods of the gospel age which they respectively were to represent.
“The seven churches,” therefore, are easily understood not to mean the seven literal churches of Asia that went by the names mentioned, but seven periods of the Christian church, from the days of the apostles to the close of probation. (See comments on Revelation 2: 1.)
Some of the chief characteristics that pertain to The Christ are here mentioned.
(1) “The faithful witness.” Whatever He bears witness to is true. Whatever He promises, He will surely fulfill.
(2) “The first begotten of the dead.” He was the chief and central figure of all who have, and will, come up from the grave, for it was by virtue of The Christ’s coming, work, and resurrection, that any were raised before, and after, His time. In the purpose of God He was the first in point of time as well as in importance, for it was not until after the purpose of The Christ’s triumph over the grave was formed in the mind of God, who “calls those things which be not as though they were” (Romans 4: 17), that any were released from the power of death by virtue of that great purpose which was in due time to be accomplished.
7.
(3) “The Prince of the kings of the earth.” The Apostle Paul informs us, in Ephesians 1: 20, 21 that He has been set at the right hand of God in the heavenly places, “far above all principality, power, might, dominion, and every name that is named, not only in this world, but also in that which is to come.”
(4) “Him that loved us, and washed us from our sins in His own blood.” We have thought that earthly friends loved us---a father, mother, brothers and sisters, or bosom buddies---but we see that no love is worthy of the name compared with the love of The Christ for us. The following sentence adds intensity of meaning to the previous words: “And washed us from our sins in His own blood.” What love is this! “Greater love,” says the apostle, “has no man than this, that a men lay down His life for His friends.” (John 15:13.) But The Christ has commended His love for us in that He died for us “while we were yet sinners.” But more than this, He “has made us kings and priests unto God, His Father.” From being leprous with sin, we are made clean in His sight; from being enemies, we are not only made friends, but are raised to positions of honor and dignity. What matchless love! What matchless provision God has made that we might be cleansed from sin! Consider for a moment the sanctuary service and its beautiful significance. When a sinner confesses his sins, and receives forgiveness, he lays them on The Christ, The Lamb of God, which takes away the sins; the blood of The Christ covers them, and if the follower of God is faithful to his profession, those sins will never be revealed, but will be destroyed by the fire that purify the earth when sin and sinners are consumed. Says the prophet Isaiah, “You have cast all my sins behind your back.” (Isaiah 38: 17). Then will apply the statement of the Lord through Jeremiah, “I will remember their sin no more.” (Jeremiah 31: 34).
No wonder the loving and beloved disciple John ascribed to this Being, who has done so much for us, glory and dominion forever and ever! Amen.
Top of Page 8.
Study #2---Revelation 1: 7-20. THE REVELATION OF JESUS, THE CHRIST.
We ended study #1 with more understanding of the seven churches, and the four characteristics that pertain to Jesus, The Christ. We now continue with verse seven of Revelation chapter one.
“Behold, He comes in the clouds; every eye shall see Him, and they also that pierced Him: All tribes of the earth shall mourn because of Him. Even so, Amen.” (Revelation 1: 7.)
Here John carries us forward to the second coming of The Christ in glory, the climax and crowning event of His intervention in behalf of this fallen world. Once He came in meekness, now He comes in power; once in humility, now in glory. He comes in the clouds, in like manner as He ascended. (Acts 1: 9, 11.)
His coming is visible for “every eye shall see Him.” All who are alive at the time of His coming shall see Jesus Emanuel, The Christ. We know of no personal coming of The Christ that will be as the stillness of midnight, or take place only in the desert or the secret chamber. But He comes to take to Himself His dearest treasure, His sleeping and living saints, whom He has purchased with His own precious blood; whom He has wrested from the power of death in fair and open conflict; and for whom His coming will be no less open and triumphant. It will be with the brilliancy and splendor of the lightning as it shines from the east to the west. (Matthew 24: 27.) It will be with the sound of a trumpet that will pierce to the earth’s lowest depths, and with a mighty voice that shall wake the sainted sleepers from their dusty beds. (Matthew 24: 31, margin; 1 Thessalonians 4: 16.) He will come upon the wicked as a thief, only because they persistently shut their eyes, and ears, to the tokens of His approach, and will not believe the declarations of His Word that He is at the door. To represent two comings, a private and public one, in connection with the second coming, as some do, is wholly unwarranted from the Scriptures.
“They also that pierced Him:” They also (in addition to the “every eye” before mentioned) who were chiefly concerned in the tragedy of His death shall see Him as He comes in the clouds. There will be a special resurrection from the dead. This is the only possible avenue to life to those who have once been laid in the grave. But how is it that these wicked persons come up at this time, since the general resurrection of the wicked does not occur until a thousand years after the second coming? (Revelation 20: 1-6.) On this point Daniel says further: “At that time shall Michael stand up, the great Prince that stands for the children of your people: There shall be a time of trouble, such as never was since there was a nation, even to the same time: At that time your people shall be delivered, everyone that shall be found written in the Book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” (Daniel 12: 1, 2.)
Here a partial resurrection is brought to view, a resurrection of a certain group of both
9.
righteous and wicked. This takes place before the general resurrection of either group. Many, not all, that sleep shall awake---some of the righteous, not all of them, to everlasting life, and some of the wicked, not all of them, to shame and everlasting contempt. This resurrection takes place at the end of the “time of trouble, such as never was since there was a nation, even to the same time,” and at the appearance of the coming of our Lord in the sky. May not they also who pierced Him, be among those who come up, to shame and everlasting contempt? What could be more appropriate than that those who took part in our Lord’s greatest humiliation, and other special leaders in crime against Him, should be raised to look upon His terrible majesty as He comes triumphantly, in flaming fire, to take vengeance on them who know not God, and obey not His Gospel?
The response of the church is, “Even so, Amen.” Though this coming of The Christ is to the wicked a scene of terror and destruction, it is to the righteous a scene of joy and triumph. The coming, which is with flaming fire, and for the purpose of taking vengeance on the wicked, is to recompense all those who believe. (2 Thessalonians 1: 6-10.) Every friend, every lover of The Christ will hail every declaration, every token, of His return as glad tidings of great joy.
“I am Alpha and Omega, the Beginning and End, says The Lord, that is, that was, and that is to come, The Almighty.” (Revelation 1: 8.)
Here another speaker, other than John, is introduced. In declaring who He is, He uses two of the same characterizations, “Alpha and Omega, the Beginning and End,” as are found in Revelation 22: 13, where, according to verses 12 and 16 of that chapter, it is plainly The Christ who is speaking. We conclude, then, that it is The Christ who is speaking in verse 8.
“ I John, who also am your Brother, and companion in tribulation, and in the kingdom and patience of Jesus, The Christ, was in the Isle that is called Patmos, for the Word of God, and for the testimony of Jesus, The Christ.” (Revelation 1: 9.)
The subject here changes, for John introduces the place and circumstances under which the Revelation was given. He first sets himself forth as a brother of the universal church, their companion in the tribulation of the Christians.
In this passage John evidently has reference to the earthly kingdom, the kingdom of grace, for we are His kingdom on the earth, and we patiently wait, with our Lord, and savior, Jesus, The Christ, the consummation of all things pertaining to our salvation. He introduces the thought of tribulation as a part of the necessary preparation for entry into the kingdom of God. This idea is emphasized in such scriptures as: “We must through much tribulation enter into the kingdom of God.” (Acts 14:22.) “If we suffer, we shall also reign with Him.” (2 Timothy 2:12.) It is true that while here in the flesh; believers in The Christ have access to the throne of grace. This is the throne of the kingdom of grace into which we are inducted at conversion, for He “has translated us into the kingdom of His dear Son.” (Colossians 1:13.) But at the second coming of The Savior, when the kingdom of glory will be inaugurated, then the saints, members of the kingdom
10.
of grace here, redeemed from this present evil world, will have physical access to the throne of His glory, the throne of grace. Then tribulation will be over, and the children of God will bask in the Sonlight of the presence of the King of kings throughout eternity.
“The place of writing” is Patmos, a small barren island off the west coast of Asia Minor, between the island of Icaria and the promontory of Miletus, where in John’s day was located the nearest Christian church. It is about ten miles long, six miles at its greatest width. Its present name is Patmo. The coast is high, and consists of a succession of capes, which form many ports. The only one now in use is a deep bay sheltered by high mountains on every side but one, where it is protected by a projecting Cape. The town attached to this port is situated upon a high, rocky mountain rising immediately from the sea. About halfway up this mountain there is a natural grotto in the rock where tradition says that John had his vision and wrote the Revelation. On account of the stern and desolate character of this island, it was used, under the Roman Empire, as a place of banishment. This accounts for the exile of John there. The banishment of the apostle took place under the emperor Domitian about the year A.D. 94; A.S. (After Sin) 4063; and from this supposition the date assigned to the writing of the Revelation is A.D. 95-96; A.S. 4064-4065.
“The cause of banishment” is “for the Word of God, and for the testimony of Jesus, The Christ.” This was John’s high crime and misdemeanor. This tyrant Domitian, who was then invested with the imperial purple of Rome, more eminent for his vices than for his position, quailed before this aged but dauntless apostle. He dared not permit the promulgation of the gospel within the bounds of his kingdom. He exiled John to lonely Patmos, where, if anywhere this side of death, he might be said to be out of the world. After confining him to that barren spot, and to the cruel labor of the mines, the emperor doubtless thought that this preacher of righteousness was finally disposed of, and that the world would hear of him no more.
Probably the persecutors of John Bunyan thought the same when they had shut him up in Bedford jail. But when man thinks he has buried the truth in eternal oblivion, The Lord gives it a resurrection in tenfold glory and power. From Bunyan’s dark and narrow cell there blazed forth a spiritual light, through the Pilgrim’s Progress, which for almost three hundred years has built up the interests of the gospel. From the barren Isle of Patmos, where Domitian thought he had forever extinguished at last one torch of truth, there arose the most magnificent revelation of all the sacred canon, to shed its divine luster over the whole Christian world until the end of time. How many will revere the name of the beloved disciple, and thrill with delight at his enraptured visions of heavenly glory, who will never learn the name of the monster who caused his banishment! Verily those words of the Scriptures are always applicable to the present life, which declare that “the righteous shall be in everlasting remembrance,” but “the name of the wicked shall not.” (Psalm 112: 6; Proverbs 10: 7.)
“I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet.” (Revelation 1: 10.)
Though John was exiled from all of like faith, and almost from the world, he was not exiled from God, for he still had communion with The Lord. The expression “in the
11.
Spirit” seems to denote the highest state of spiritual elevation into which a person can be
brought by the Spirit of God. It marked the beginning of his vision.
“On the Lord’s Day...” What day is intended by this designation? On this question four different positions are taken by various classes. One class holds that the expression “the Lord’s Day” covers the whole gospel age, and does not mean any particular twenty-four-hour day. Another class holds that the Lord’s Day is the Day of Judgment, the future “day of the Lord,” so often brought to view in the Scriptures. A third view is that the expression refers to the first day of the week. Still another class holds that it means the seventh day, the Sabbath of The Lord.
To the first of these positions it is sufficient to reply, that, the Book of Revelation is dated by John, on the Isle of Patmos, and upon The Lord’s Day. The writer, the place where it was written and the day upon which it was dated, have each a real existence, not merely a symbolical or mystical one. But if we say that the day means the gospel age, we give it a symbolical or mystical meaning, which is not admissible. Why would it be necessary for John to explain that he was writing in the “Lord’s Day” if it meant the gospel age? It is well known that the Book of Revelation was written some sixty-five years after the death and resurrection of The Christ.
The second position, that it is the Day of Judgment, cannot be correct. Though John might have had a vision concerning the Day of Judgment, he could not have had one on that day when it is yet future. The word translated “on” is en, and is defined by Thayer when relating to time: “Periods and portions of time in which anything occurs, in, on, at, during.” It never means “about” or “concerning.” Hence those who refer it to the judgment day either contradict the language used, making it mean “concerning” instead of “on,” or they make John state a strange falsehood by saying that he had a vision upon the Isle of Patmos, nearly eighteen hundred years ago, on the day of judgment which is yet future!
The third view, that by “Lord’s Day” is meant the first day of the week, is the one most generally entertained. On this we inquire for the proof. What evidence do we have for this assertion? The text itself does not define the term “the Lord’s Day;” hence, if it means the first day of the week, we must look elsewhere in the Bible for the proof that the first day of the week is ever so designated. The only other inspired writers that speak of the first day at all, are Matthew, Mark, Luke, and Paul; and they speak of it simply as “the first day of the week.” They never speak of it in a manner to distinguish it above any of the other five working days. This is most remarkable, viewed from the popular standpoint, as three of them speak of it at the very time when it is to have become the Lord’s Day, by the alleged resurrection of the Lord upon the first day of the week, (which He was not) and two of them mention it some thirty years after that event.
Scripture, and history, tell us that our Lord died at 3 P.M., Wednesday, 28 March A.D. 31; ninth hour, fourth day, 14 Abib, A.S. 5000, and was entombed at sundown that same day. Scripture also tell us that He was entombed three days and three nights, seventy-two hours, no more and no less. They also tell us that He resurrected Himself from the tomb at the close of the “seventh day” Sabbath, as the sun was setting, the same hour of the day in which He was buried.
12.
If it is said that “the Lord’s Day” was the usual term for the first day of the week in John’s day, we ask, “Where is the proof of this?” It cannot be found. In truth, we have proof of the contrary. If this were the universal designation of the first day of the week at
that time The Revelation was written, the same writer would most assuredly call it so in all his subsequent writings. But John wrote his Gospel after he wrote The Revelation, and yet in the Gospel he calls the first day of the week, not the Lord’s Day,” but simply “the first day of the week.” For proof that John’s Gospel was written at a period subsequent to The Revelation, the reader is referred to standard authorities.
The claim here set up in behalf of the first day, is still further disproved by the fact that God never claimed the first day more His own in any higher sense than He has each and any of the other laboring days. God has never placed any blessing upon the first day of the week, or attached any sanctity to it. If it were to be called the Lord’s Day from the Christ’s alleged resurrection upon it, Inspiration would doubtless have somewhere so informed us. But there are other events equally essential to the plan of salvation, such as the crucifixion and the ascension; and in the absence of all instruction upon the point, why not call the day upon which either of these occurred, the Lord’s Day, as well as the day upon which He allegedly rose from the dead?
Since the three positions already examined have been disproved, the fourth---that by Lord’s Day is meant the Sabbath of the Lord---now demands attention. This of itself is susceptible of the clearest proof. When God gave to man, in the beginning, six days of the week for labor, He expressly reserved the seventh day to Himself, set it apart, placed His blessing upon it, and claimed as His holy day. (Genesis 2: 1-3.) Moses told Israel in the wilderness of Sin, on the sixth working day of the week, “Tomorrow is the rest of the holy Sabbath unto the Lord.” (Exodus 16: 23.)
We come to Sinai, where the great Lawgiver proclaimed His moral precepts in awful grandeur; and in that supreme code He thus lays claim to His hallowed day: “The seventh day is the Sabbath of the Lord your God: . . . for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.” By the prophet Isaiah, about eight hundred years later, God spoke as follows: “If you turn away your foot from the Sabbath, from doing your pleasure on My holy day, then shall you delight yourself in the Lord.” (Isaiah 58: 13.)
There is, in Scripture, from Genesis 1: 1 through The Revelation 22: 21, one day distinguished above all other days of the week as “the Lord’s Day.” How completely this great fact disproves the claim, put forth by some in this the Christian era, that there is no Sabbath in the gospel age; that all days are alike! By calling it the Lord’s Day, the apostle has given us, near the close of the first century, apostolic sanction for the observance of the only day which can be called the Lord’s Day, the Sabbath, which is the seventh day of the week.
When The Christ was on earth, He clearly designated which day was His day by saying, “The Son of man is Lord even of the Sabbath day.” (Matthew 12: 8.) If He had said instead, “The Son of man is Lord of the first day of the week,” (But He did not,) would not that now be set forth as conclusive proof that Sunday is the Lord’s day?---Certainly, and with good reason. Then it ought to be allowed to have the same weight for the seventh day, in reference to which it was spoken.
13.
“Saying, ‘I am Alpha and Omega, the First and Last: What you see, write it down, and send it to the seven churches that are in Asia; to Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. And I turned to see the voice that spoke with me. And being turned, I saw seven golden lamp stands; and in the midst of the seven lamp stands stood one like unto the Son of man, clothed with a garment down to the feet, and wrapped about the chest with a golden girdle. His head and His hairs were white like wool, as white as snow; and His eyes were as a flame of fire; and His feet like fine brass, as if they burned in a furnace; and His voice as the sound of many waters. And He had in His right hand seven stars: and out of His mouth went a sharp two edged sword: and His countenance was as the sun shines in his strength. And when I saw Him, I fell at His feet as dead. And He laid His right hand upon me, saying to me, Fear not; I am the first and last: I am He that lives, was dead; and, behold, I am alive forevermore, Amen; and have the keys of the grave and of death.” (Revelation 1: 11-18.)
The expression, “I turned to see the voice,” refers to the person from whom the voice came.
These “seven lamp stands” cannot be the antitype of the golden lamp stand of the ancient typical temple service. For that was but one lamp stand with seven branches. That is ever spoken of in the singular number. But here are seven, and these are stands upon which lamps are set to give light unto the seven churches. These lamp stands are so distinct, and so far separated one from another, that the Son of man is seen walking about
in the midst of them.
“The Son of man,” Jesus Emanuel, The Christ is the central, the all attractive figure of the scene, now before John. The description here given of Him, with His flowing robe, His hair white, not with age, but with the brightness of heavenly glory, His flaming eyes, His feet glowing like molten brass, and His voice as the sound of many waters, cannot be excelled for grandeur and sublimity. Overcome by the presence of this august Being, and perhaps under a keen sense of all human unworthiness, John fell at His feet as dead, but a comforting hand is laid upon him, and a voice of sweet assurance tells him not to fear. It is equally the privilege of Christians today to feel the same hand laid upon them to strengthen and comfort them in hours of trial and affliction, and to hear the same voice saying to them, “Fear not.”
But the most cheering assurance, in all these words of consolation, is the declaration of this exalted One who is alive forevermore, that He is the arbiter of death and the grave. I have, He says, “the keys of the grave and of death.” Satan is death, and death is a conquered tyrant. He may gather to the grave the precious of earth, and gloat for a season over his apparent triumph. But he is performing a fruitless task, for the keys to his dark prison house have been wrenched from his grasp, and are now held in the hands of a mightier than he. He is compelled to deposit his trophies in a region over which another has absolute control; and this is the unchanging Friend and the pledged Redeemer of His people. Then grieve not for the righteous dead; they are in safekeeping. An enemy takes them away for a while, but a Friend holds the keys to the place of their temporary confinement.
“Write the things which you have seen, the things which are, and the things which
14.
shall be hereafter.” (Revelation 1: 19.)
A more definite command is given in this verse, to John, to write the entire Revelation,
which relates chiefly to things that were then in the future. In some few instances, events then in the past or then taking place were referred to; but these references were simply for the purpose of introducing events to be fulfilled after that time, so that no link in the chain of events might be lacking.
“The hidden truth of the seven stars which you saw in My right hand, and the seven golden lamp stands. The seven stars are the messengers of the seven churches: the seven lamp stands which you saw are the seven churches.” (Revelation 1: 20.)
To represent the Son of man as holding in His hand only the ministers of seven literal churches in Asia Minor, and walking in the midst of only those seven churches, would be to reduce the sublime representation and declarations of this and following chapters to comparative insignificance. The providential care and presence of the Lord are not with a specified number of churches only, but with all His people; not in the days of John merely, but through all time. “Lo, I am with you always,” said He to His disciples, “even unto the end of the world.” (See remarks on verse 4.)
Top of Page 15.
Study #3---Revelation 2: 1-17. THE LETTERS OF JESUS TO THE CHURCHES.
In the first chapter of The Revelation, the prophet outlined the subject of the seven churches, represented by the seven lamp stands, and the minister of the churches, represented by the seven stars. He now takes up each church particularly, and writes the message designed for it, addressing the epistle in every case to the angel, or the minister, of that church, and, we are in the end of the seventh Church, the seventh Letter, 22 October, 1844-22 March, A.D. 2031; 10 Tishri, A.S. 5813-1 Nisan, A.S. 6000.
“To the messenger of the church of Ephesus write: These things says He that holds the seven stars in His right hand, who walks in the midst of the seven lamp stands; I know your works, your labor, and your patience, and how you cannot bear them which are evil: and you have tried them and say they are apostles, and are not, and have found them liars: and have persistence, and for My name’s sake have labored, and have not become weak. Nevertheless I have somewhat against you, because you have left your first love. Remember therefore from where you have fallen, and repent, and practice the first works; or else I will come to you quickly, and will remove your lamp stand out of his place, except you repent, But this you have, that you hate the deeds of the make believe Christians, which I also have. He that has an ear, let him hear what the Spirit says to the churches: To him that overcomes I will give to eat the Tree of Life, that is in the midst of the presence of God.” (Revelation 2:1-7.)
Some reasons why the messages to the seven churches should be regarded as prophetic, having their application to seven distinct periods covering the Christian age, have been given in the remarks on Revelation 1:4. It may be added here that this view is not new. Thomas Newton says, “Many contend and among them such learned men as More and Vitringa, that the seven epistles are prophetical of many successive periods and states of the church from the beginning to the conclusion of all.”
Thomas Scott says, “Many expositors have imagined that these epistles to the seven churches were mystical prophecies of seven distinct periods, into which the whole term, from the apostles; days to the end of the world, would be divided”
Although Newton and Scott do not themselves hold this view, their testimony is good as sowing that such has been the view of many expositors.
Four of them say,
“The earliest commentator on the Apocalypse, whose work has come down to us, was Victorinus, Bishop of Pettau, who died a martyr in the year 303. His comments on the Apocalypse survive, in a text less pure than we could wish, but sufficiently giving the substance of his views. In his Scholia in Apocalypsia, he says that what John addresses to one Church he addresses to all; that Paul was the first to teach that there are seven Churches in the whole world, and that the seven Churches named mean the Church Catholic; and that John, to observe the same method, has not exceeded the number seven.
16.
Mede expounded the Seven Epistles as prophetic of the Seven Ages of the Church, so that all good should there be prophesied of themselves and all evil of Rome (see Trench, l.c., p. 228).
Louis De Alcazar, a Jesuit scholar, developed a view, principally in the seventeenth century, the Preterist (or Praeterist) scheme of interpretation of The Revelation, insists that the author describes only events taking place on earth in the Roman Empire during his own time, especially toward the end of the first century.
The futurist scheme of interpretation insists that, for the most part, the visions of The Revelation will be fulfilled toward the end, and at the end of this age. The futurist view was long ago excellently defined as that scheme that “looks for the fulfillment of these predictions in the events that are immediately to precede, to accompany, and to follow the second coming of our Lord and Savior” (lectures on the Apocalypse, p. 68). This was a view developed, principally in the seventeenth century, by a Jesuit scholar, Francisco Ribera.
It appears, from the authors cited above, that is what has led commentators of more modern times to discard the view of prophetical nature of the messages to the seven churches, is the comparatively recent and unscriptural doctrine of the “temporal millennium.” The last stage of the church, as described in Revelation 3:15-17, was this search for a thousand years, with the entire world converted to God. Hence in this case as in many others, the Scriptural view is made to yield to the more pleasing. The hearts of men, as in ancient times, still love smooth things, and their ears are ever favorably open to those who will prophesize peace, peace, peace.
The first church named is Ephesus. According to the application here made, this would cover the first, or apostolic age of the church. The definition of the word “Ephesus” is “desirable,” which may well be taken as a good descriptive term of the character and condition of the church in its first state. Those early Christians had received the doctrine of The Christ in its purity. They enjoyed the benefits and blessings of the gifts of the Holy Spirit. They were noted for their works, labor, and patience. In faithfulness to the pure principles, taught by The Christ, they could not bear those that were evil, and they tested false apostles, searched out their true characters, and found them liars. That this work was done more, by the literal and particular church at Ephesus, than by other churches of that time, we have no evidence. There is nothing said about it by Paul in his epistle to that church. But this work was carried on by the Christian church as a whole, in that age, and was a most appropriate work at that time. (See Acts 15; 2 Corinthians 11:13.)
The angel of a church must denote a messenger, or minister, of that church. As each church covers a period of time, the angel of each church must denote the ministry or all the true ministers of The Christ during the period covered by that church. The different messages, though addressed to the ministers, cannot be understood to be applicable to them alone, but are appropriately addressed to the church through them.
“I have somewhat against you,” says The Christ, “because you have left your first love.” Not less worthy of warning than departure from fundamental doctrine or from Scriptural morality is the leaving of first love. The charge here is not that falling from grace, nor that love is extinguished, but diminished. No zeal, no suffering, can atone for
17.
the want of first love. The time never should come in a Christian’s experience, when, if he were asked to mention the period of his greatest love to The Christ, he would not say, “The present moment.” But if such a time does come, then he should remember whence he is fallen, meditate upon it carefully, call up the state of his former acceptance with God, and hasten to repent and retrace his steps to that desirable position. Love, like faith, is manifested by works; and first love, when it is attained, will always bring forth corresponding works.
“I will come to you quickly, and will remove your lamp stand out of his place, except you repent.” The coming here mentioned must be a figurative coming, signifying a visitation of judgment, inasmuch as it is conditional. The removal of the lamp stand denotes the taking away from the church, the light and privileges of the gospel, and the committing of these advantages to other hands, unless the church should better fulfill the responsibilities of the trust committed to it. It would be the rejection of them by The Christ as His representatives, to bear the light of His truth and gospel before the world. This threatening would be just as applicable to individuals as to the church as a body. How many who professed Christianity during that period came short and were rejected, we do not know, but doubtless many. Thus, things would go on, some remaining steadfast, some backsliding and becoming no longer light-bearers in the world, new converts meanwhile filling up the vacancies made by death and apostasy, until the church reached a new era in her experience, marked off as another period in her history, and covered by another message.
How ready is The Christ to commend His people for whatever good qualities they may possess! If there is anything of which He approves, He mentions that first. In this message to the church of Ephesus, after first mentioning their commendable traits and then their failures, as if unwilling too pass by any of their good qualities, He says that they hate the deeds of the make believe Christians, which He also hates. In verse 15 the doctrines of the same characters are condemned. It appears that they were a class of persons whose deeds and doctrines were both abominable in the sight of Heaven. Their origin is involved in some doubt. Some say that they sprang from Nicholas of Antioch, one of the seven deacons (Acts 6:5); some, that they only attribute their origin to him to gain the prestige of his name; and others, that the sect took its name from one Nicholas of later date. The latter theory is probably more correct. Concerning their doctrines and practices, there seems to be a general agreement that they held to a community of wives, regarded adultery and fornication as matters of indifference, and permitted the eating of things offered to idols.
“He that has an ear, let him hear what the Spirit says unto the churches.” This is a solemn manner of calling universal attention to that which is of general and most momentous importance. The same language is used to each of the seven churches. The Christ, when upon earth, made use of the same form of speech when calling the attention of the people to the most important of His teachings. He used it in reference to the mission of John (Matthew 11:15), the parable of the sower (Matthew 13:9), and the parable of the tares, setting forth the end of the world. (Matthew 13:43). It is also used in relation to an important prophetic fulfillment in Revelation 13:9.
To the victor it is promised that he shall eat of The Tree of Life that grows in the midst of The Garden, The Paradise, of God. Where is this Paradise? It is in the third heaven.
18.
Paul writes, in 2 Corinthians 12:2, that he knew a man (referring to himself) caught up into “Paradise,” leaving only one conclusion to be drawn, which is, The Paradise is in the third heaven. In The Paradise, it seems, is the Tree of Life. There is but one Tree of Life brought to view in the Bible. It is mentioned six times, three times in Genesis, and three times in the Revelation; but it is used every time with the definite article “The.” It is The Tree of Life in the first book of the Bible, The Tree of Life in the last; The Tree of Life in “The Paradise” (the term, “The Garden”, is the Greek translation of Genesis) eastward in Eden at the beginning, and The Tree of Life in The Paradise, of which John now speaks, in heaven above. If there is but one tree, and that being first mentioned upon the earth, it may be asked how it has now come to be in heaven. The answer would be that The Garden, The Paradise of God, with The Tree if Life, was taken up to the third heaven by God at the time of the great flood. There is no possible way that the identical body, which is situated in one place can be located in another, but by being transported there bodily. Yes, there is very good reason to believe that The Garden, The Paradise of God, with The Tree of Life, have been removed, from the earth to the third heaven.
One commentator remarks on this point:
“The act of God in appointing the cherubim ‘to keep the way of The Tree of Life’ (Genesis 3:24) in The Garden eastward in Eden, likewise appears not only in an aspect indicating judicial severity, but also in one which conveys a promise full of reconciliation. The blessed abode, from which Adam and Eve are expelled, is neither annihilated nor even abandoned to desolation and ruin, but withdrawn from the earth, and from man, and consigned to the care of the most perfect creatures of God, in order that it may be ultimately restored to man when he is redeemed.” (Revelation 22:2)
The Garden, The Paradise of God, with The Tree of Life, is eternal, and existed in the third heaven before God ‘planted’ it on the earth, eastward in Eden. The Garden, The Paradise of God, has never come under the curse, as has the earth. The Paradise, The Garden of God, with the Tree of Life, were entrusted at that time, to the cherubim, and the flaming sword, the guardians, at the Adamic gate, the only entrance to the Garden, eastward in Eden. It is now in the invisible world, the third heaven, and will hereafter descend to the earth, with twelve gates, as the eternal worship center of redeemed man.” (Revelation 21:10)
To the over comer, then, is promised a restoration that will include more than Adam lost. Not to the over cover of that state of the church merely, but to all over comers of every age is the promise made, for in the great rewards of heaven there are no restrictions. Reader, strive to be an over comer, for he who gains access to The Tree of Life, in the midst of The Paradise of God, shall die no more.
The time covered by this first church may be considered the period from the resurrection of The Christ to the close of the first century, or to the death of the last apostle, A.D. 31-100; A.S. 4000-4069.
“And to the angel of the church in Smyrna write: These things say the First and Last, that was dead, and is alive: I know your works, tribulation, and poverty, (but you are rich) and I know the blasphemy of them that say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things that you shall suffer: behold, the devil shall cast some of you into prison, that you may be tried; and you shall have tribulation
19.
ten days: you be faithful unto death, and I will give you a crown of Life. He that has an ear, let him hear what the Spirit says to the churches: He that overcomes shall not be hurt of the second death.” (Revelation 2:8-11)
It will be noticed that the Lord introduces Himself to each church by mentioning some of His characteristics that show Him to be peculiarly fitted to bear to them the testimony that He utters. To the Smyrna church, about to pass through the fiery ordeal of persecution, He reveals Himself as one who was dead, but is now alive. If they be called to seal their testimony with their blood, they were to remember that the eye of One where upon them who had shared the same fate, but had triumphed over death, and was able to bring them up from a martyr’s grave.
“I know your … poverty,” says The Christ to them, “but you are rich.” A strange paradox this may seem at first. But who are the truly rich in this world? – Those who are “rich in faith” and “heirs to the Kingdom.” The wealth of this world, for which men so eagerly strive, and so often barter away present happiness and future endless life, is “coin not current in Heaven.” One writer has well said, “There is many a rich poor man, and many a poor rich man.”
That the term Jew is not here used in a literal sense, is very evident. It denotes some character that was approved by the gospel standard. Paul’s language makes this point plain. He says: “He is not a Jew that is one outwardly; neither is it circumcision, that is outward in the flesh” but he is a Jew [in the true Christian sense], that is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God.” (Romans 2:28-29) Again he says: “For they are not all Israel, that are of Israel; neither, because they are the seed of Abraham, are they all children.” (Romans 9:6, 7) In Galatians 3:28, 29, Paul further tells us that in The Christ there are no such outward distinctions as Jew or Greek; but if we are The Christ’s then are we “Abraham’s seed” (in the true sense), and heirs according to the promise. To say, as some do, that the term Jew is never applied to Christians, is to contradict all these inspired declarations of Paul, and the church. Some were hypocritically pretending to be Jews in this Christian sense, when the possessed none of the necessary characteristics. Such were of the synagogue of Satan.
As this message is prophetic, the time mentioned in it just in it must also be regarded as prophetic. Since a prophetic day stands for a literal year, the ten days would denote ten years. It is a noticeable fact that the last and most bloody of the great persecutions of the Christian church continued just ten years from A.D.303-313; A.S. 4272-4282, beginning under Diocletian.
It would be difficult to make an application of this language on the ground that these messages are not prophetic; for in that case only ten literal days could be meant. It would not seem probable that a persecution of only ten days, or only of a single church, would be made a matter of prophecy; and no mention of any such case of limited persecution can be found. Again, apply this persecution to any of the notable ones of that period, and how could it be spoken of as the fate of one church alone? All the churches suffered in them. Where, then, would be the propriety of singling out one particular group, to the exclusion of the others, as being the only one involved in such a calamity?
“You be faithful unto death.” Some have endeavored to base a criticism on the use of
20.
the word “unto,” instead of “until,” as though the idea of time was not involved. But the original word, achri, here rendered “unto,” signifies primarily “until.” No argument, however, can be drawn from this for consciousness in death. The vital point for that argument is still lacking, for it is not affirmed that the crown of life is bestowed immediately at death. We must consequentially look to other scriptures to learn when the crown of life is given; and other scriptures inform us fully. Paul declares that this crown is to be given at the day of The Christ’s appearing (2 Timothy 4:8); at the last trumpet (1 Corinthians 15:51-54); when The Lord shall Himself descend from heaven (1 Thessalonians 4:16, 17); when The Chief Shepherd shall appear, says Peter (1 Peter 5:4); at the resurrection of the just, says The Christ (Luke 14:14); and when He shall return to take His people to the mansions prepared for them, that they may ever be with Him (John 14:3). “You be faithful until death,” and having been thus faithful, when the time comes that the saints of God are rewarded, March, A.D. 2036; Nison, A.S. 6005, you shall receive a crown of Life.
“He shall not be hurt by the second death.” Is not the language The Christ here uses, a good comment upon what He taught His disciples, when He said, “Fear not them which kill the body (soul) once, but are not able to kill the soul (body) twice in the purifying fire that destroys sin, sinners, and the grave (hell) eternally. (Matthew 10:28). The Smyrna church members might be put to death here, but the future life that was to be given them, man cannot take away, and God will not. Hence they were to fear not those who could kill the body once, fear none of the things that they should suffer, for their eternal existence was assured.
Smyrna signifies “myrrh,” a fit title for the church of God while passing through the fiery furnace of persecution, and proving herself a “sweet-smelling savor” until Him. But we soon reach the days of Constantine, when the church presents a new phase, rendering a far different name and another message applicable to her history.
According to the foregoing application, the date of the Smyrna church would be A.D. 100-323; A>S. 4069-4292.
“To the angel of the church in Pergamos write: These things says He that has the sharp sword with two edges; I know your works, and where you dwell, even where Satan’s seat is: and you are faithful to My name, and have not abandoned My faith, even those days wherein Antipas was My faithful martyr who was slain among you, where Satan dwells. But I have a few things against you, because you have there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit fornication. Also you have them that follow the teachings of the Nicolaitanes, which thing I hate. Repent; or else I will come unto you quickly, and will fight against them with the sword of My mouth. He that has an ear, let him hear what the Spirit says to the churches: To him that overcomes will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, that no man recognizes save he that receives it.” (Revelation 2:12-17)
Against the preceding church there was no word of condemnation uttered. Persecution
21.
is ever calculated to keep the church pure, and incite its members to piety and godliness. But we now reach the period of the Pergamos church, when influences begin to work that brought errors and evils into the church.
The word “Pergamos” signifies “height, elevation.” It was a period in which the true servants of God had to struggle against a spirit of worldly policy, pride, and popularity among the professed followers of The Christ, and against the virulent workings of the mystery of iniquity, which finally resulted in the full development of the papal “man of sin.” (2 Thessalonians 2:3)
“Where Satan’s seat is.” The Christ takes cognizance of the unfavorable situation of His people during this period. The language is probably not designed to denote location. As to place, Satan works wherever Christians dwell. But surely there are times and seasons when he works with special power, and the period covered by the church of Pergamos was one of these. During this period, the doctrine of The Christ was being corrupted, the mystery of iniquity was working, and Satan was laying the foundation of a stupendous system of apostasy, the papacy. Here was the falling away foretold by Paul in 2 Thessalonians 2:3, cited already.
It is interesting to note that the city of Pergamos became the seat of ancient Babylonian sun worship. “The Chaldean Magi enjoyed a long period of prosperity at Babylon. A pontiff appointed by the sovereign ruled over a college of seventy-two hierophants. … [After the Medo-Persian occupation], the defeated Chaldeans fled to Asia Minor, and fixed their central college at Pergamos, and took the Palladium of Babylon, the cubic stone, with them. Here, independent of state control, they carried on the rites of their religion, and plotted against the peace of the Persian Empire, caballing with the Greeks for that purpose.”
“Antipas.” That a class of persons is referred to by this name, and an individual, there is good reason to believe; for no authentic information respecting such an individual is not to be found. On this point William Miller says:
“It is supposed that Antipas was not an individual, but a class of men who opposed the power of the bishops, or popes, in that day, being a combination of two words, ‘Anti,’ opposed, and ‘Papas,’ father, or pope; and many of them suffered martyrdom at that time in Constantinople and Rome, where the bishops and popes began to exercise the power that soon after brought into subjection the kings of the earth, and trampled on the rights of the church of The Christ. And for myself, I see no reason to reject this explanation of the word ‘Antipas” in this text, as history of those times is perfectly silent respecting such an individual as is here named.”
Disadvantages in situations are no excuse for wrongs in the church. Although this church existed at a time when Satan was making strong delusions, it was the duty of its members to keep themselves free from his evil doctrines. Hence they were censured for harboring among them those who held the doctrines of Balaam and the Nicolaitanes. (See comments on Nicolaitanes, verse 6.) The doctrine of Balaam is here partly revealed. He taught Balak to cast a stumbling block before the children of Israel. (See a full account of his work and its results in Numbers 22-25; 31:13-16.) It appears that Balaam desired to curse Israel for the sake of the rich reward that Balak offered him. But not being permitted, by The Lord, to curse them, he resolved to accomplish essentially the same thing in another way. He therefore counseled Balak to seduce them, by means of the
22.
women of Moab, to participate in the celebration of the rites of idolatry and all its licentious accompaniments. The plan succeeded. The abominations of idolatry spread through the camp of Israel, the curse of God was called down upon them by their sins, and twenty-four thousand persons died.
The doctrines complained of in the church of Pergamos were of course similar in their tendency, leading to spiritual and physical adultery, and an unlawful connection between the church and the world. Out of this spirit was finally produced the union of civil and ecclesiastical powers that culminated in the formation of papal Rome.
The Christ declared that if they did not repent, He would take the matter into His own hands, and come to them (in judgment), and fight against them (those who held these evil doctrines); and the whole church would be held responsible for the wrongs of those heretical ones whom they harbored in their midst.
The over comer is promised that he shall eat of the hidden manna, and receive from his approving Lord a white stone, with a new, and precious name engraved on it. Most commentators apply the manna, white stone, and new name, to spiritual blessing to be enjoyed in this life; but like all the other promises to the over comer, this doubtless refers to the future, and is to be given when the time comes for the saints to be rewarded. Perhaps the following comment is a satisfactory as anything that has ever been written upon these several particulars:
“It is generally supposed by commentators that this refers to an ancient judicial custom of dropping a black stone into an urn when it is intended to condemn, and a white stone when the prisoner was acquitted. But this is an act so distinct from that described in the scripture before us, ‘I will give him a white stone,’ that we are disposed to agree with those who think it refers rather to a custom of a very different kind, and not known to the classical reader, according with beautiful propriety to the case before us. In primitive times, when traveling was rendered difficult from want of places of public entertainment, hospitality was exercised by private individuals to a very great extent, of which indeed, of which indeed we find frequent traces in history, and in none more than the Old Testament. Persons who partook of this hospitality, and those when practiced it, frequently contracted habits of friendship and regard for each other; and it become a well-established custom both among the Greeks and Romans, to provide their guests with some particular mar, that was handed down from father to son, and ensured hospitality and kind treatment whenever it was presented. This mark was usually a small stone of pebble, cut in half, upon the halves of which the host and guest mutually inscribed their names, and then interchanged with each other. The production of this tessera was quite sufficient to insure friendship for themselves or their descendants whenever they traveled again in the same direction. It is evident that these stones were required to be privately kept, and the names written on them carefully concealed, lest others should obtain the privilege instead of the persons for whom they were intended.
“How natural, then, is the allusion to this custom in the words of the text, ‘I will give him to eat of the hidden manna;’ and having done so, having made him partaker of my hospitality, having recognized him as my guest, my friend, I will present him with the ‘white stone, and in the stone a new name written, which no man knows, save he who receives it.’ I will give him a pledge of my friendship, sacred and inviolable, known only to himself.”
23.
On the new name, John Wesley very appropriately says:
“Jacob, after his victory, gained the new name of Israel. Would you know what your new name would be? The way to this is plain – overcome. You will then read it on the white stone. Till then, all your inquiries are vain.”
The period covered by this church extends from the days of Constantine, or perhaps, rather, from his professed conversion to Christianity, to the establishment of the papacy. A.D. 323-538; A.S. 4292-4507.
Top of Page 24.
Study #4---Revelation 2:18-.3: 13. THE LETTERS OF JESUS, TO THE CHURCHES.
Having covered the churches of Ephesus, Smyrna, and Pergamos, we will continue on in our study of the seven churches of The Revelation.
“To the angel of the church in Thyatira write: These things says The Son of God, who has His eyes like unto a flame of fire, and His feet are like fine brass: I know what you do, love, service, faith, your persistence, and your works; and the last to be more that the first. Notwithstanding I have a few things against you, because you allow that woman Jezebel, that calls herself a prophetess, to teach and misleads My servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that promote pagan religious ideas with her, into great trouble, except they repent of their deeds. And I will kill her children with death; and all the churches shall realize that I am He that judges the wills and hearts: and I will give to every one of you according to your works. But to you I say, and to the rest in Thyatira, as many as have not this doctrine, and that have not experienced the depths of Satan, as they speak; I will put upon you none other burden. But that which you have already hold firmly till I come. And he that overcomes, and maintains 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 into small pieces: even as I received of My Father. And I will give him the morning star. He that has an ear, let him hear what the Spirit says to the churches.” (Revelation 2: 18-29.)
If the period covered by the Pergamos church has been correctly located, it terminated at the setting up of the papacy in A.D. 538; A.S. 4507. The most natural division to be assigned to the church of Thyatira would be the time of the continuance of this power, to the time of the Reformation, or from A.D. 538 - 1517; A.S. 4507 - 5486.
Thyatira signifies “sweet savor of labor,” or “sacrifice of contrition.” This well describes the state of the church of Jesus, The Christ, during the long period of papal triumph and persecution. This age of dreadful tribulation, for the church, such as never was (Matthew 24: 21), improved the religious condition of believers. Hence for their works---charity, service, faith, and patience---they receive the commendation of Him whose eyes are as a flame of fire. Works are again mentioned, as if worthy of double commendation, and the last were more than the first. There had been an improvement in their condition, a growth of grace, an increase in these elements of Christianity. This progress, under such conditions, was commended by The Lord.
This church is the only one that is commended for an improvement in spiritual things. But as in the church of Pergamos, unfavorable circumstances were no apology for false doctrines in the church, so in this church, no amount of labor, charity, service, faith, or patience could compensate for a like sin. A rebuke is therefore given them, for suffering
an agent of Satan, to remain in their midst.
25.
“That woman Jezebel.” As in the preceding church, Antipas, as denoted, is not an individual, but a class of persons, so, doubtless, Jezebel is here to be understood in the same sense. Watson’s Bible Dictionary says, “The name of Jezebel is used proverbially. Revelation 2: 20.”
William Miller speaks as follows:
“Jezebel is a figurative name, alluding to Ahab’s wife, who slew the prophets of the Lord, led her husband into idolatry, and fed the prophets of Baal at her own table. A more striking figure could not have been used to describe the papal abominations. (See 1 Kings 18, 19, and 21. . . .) It is very evident from history, as well as from this verse in Revelation, that the church of The Christ did suffer some of the papal monks to preach and teach among them.”
The comprehensive Commentary, by William Jenks, has the following remark upon verse 23: “Children are spoken of, which confirms the idea that a sect and its proselytes are meant.”
The judgments here threatened, against this woman, are in harmony with the threats in other parts of this book against the Roman Catholic Church, under the symbol of a corrupt woman, the mother of harlots, and abominations of the earth. (See Revelation 17-19.) The death that is threatened is doubtless the second death, at the end of the one thousand years of Revelation 20, when the righteous retribution, from the Searcher of “the reins and hearts” of all men, will be given. Further, the declaration, “I will give to every one of you, according to your works,” is proof that the address to this church looks forward prophetically to a final reward, or punishment, of all accountable beings.
It has been argued from this expression, “All the Churches Shall Know.”, that these churches could not denote successive periods of the gospel age, but must exist contemporaneously, as otherwise all the churches could not know that The Christ was the Searcher of “the reins and hearts” from seeing His Judgments upon Jezebel and her children. But when is it that all the children are to know this? ---It is when these children are punished with death. If this is at the time when the second death is inflicted upon the wicked, then, indeed will “all the churches,” see, as they behold the infliction of the judgment, that no secret thing, no evil thought, or purpose of heart has escaped the knowledge of Him who, with eyes like flames of fire, searches the hearts of men.
“I will put upon you none other burden.” We believe this refers to a respite promised to the church from the burden so long her portion, the weight of papal oppression. It cannot be applied to the reception of new truths, for truth is not a burden to any accountable being. But the days of tribulation that came upon the church were to be shortened for the elect’s sake. (Matthew 24: 22.) “They shall be helped,” says the prophet, “with a little help.” (Daniel 11: 34.) “The earth helped the woman,” says John. (Revelation 12: 16.)
“Hold fast till I come.” These are words of the “Son of God,” and bring to our view an unconditional coming. To the churches of Ephesus and Pergamos, certain comings were threatened on conditions: “Repent, or else I will come unto you,” implying visitations of judgment. But here a coming of a different nature is brought to view. It is not a threatening of punishment. It is suspended upon no condition. It is set before the believer as a matter of hope, and can refer to no event other that the future second coming
26.
of The Lord, in glory, when the Christian’s trials will cease, his efforts in the race for life, and his warfare for a crown of righteousness, will be rewarded with everlasting success.
In the history of this church, we reach a point, when the end is drawing so near that the attention of the people could properly be called more particularly to that event. The Christ has ever said to His followers, “Occupy till I come.” (Luke 19: 13.) Now He says, “Hold fast till I come.”
”Unto the end.” This must denote the end of the Christian age. “He that shall endure unto the end,” says The Christ, “the same shall be saved.” (Matthew 24: 13.) Is there not here a like promise to those who keep the works of The Christ, do the things He has enjoined, and keeps the faith of Jesus? (Revelation 14: 12.)
In this world the wicked bear rule, and the servants, of The Christ, are of no esteem. But the time is coming when righteousness will be in ascendancy; when all ungodliness will be seen in its true light, and be at a heavy discount; and when the scepter of power will be in the hands of the people of God. This promise will be explained by the following facts and scriptures: The nations are to be given, by the Father, into the hands of The Christ, to be ruled with a rod of iron, and dashed in pieces like a potter’s vessel. (Psalm 2: 8, 9.) Associated with The Christ, when He thus enters upon His own work of power and judgment, are to be His saints. (Revelation 3: 21.) They are to reign with Him, in this capacity, for one thousand years. (Revelation 20: 4.) During this period, the degree of judgment, upon the wicked men and evil angels, is determined. (1 Corinthians 6: 2, 3.) At the end of the one thousand years, they have the honor of sharing, with The Christ, the execution of the sentence written. (Psalm 149: 9.)
The Christ says, in
Revelation 22: 16, that He is Himself the morning star, the immediate forerunner
of the day. What is here called the “morning star,” is called the “day star,”
in 2 Peter 1: 19, where it is associated with the dawn of the day:
”Until the day dawn, and the day star arise.” During the saint’s weary night of
watching, they have the Word of God, to shed its needful light upon their path.
But when the day star shall arise in their hearts; the morning star given to the
over comers, they will be taken into so close a relationship, to The Christ,
that their hearts will be fully illuminated with His Spirit, and they will walk
in His light. Then they will no longer need the sure word of prophecy, which
now shines in a dark place.
“Hasten on, O glorious hour, when the light of heaven’s bright day shall rise upon the pathway of the faithful, and beams of glory, from the eternal world, shall gild their banners!”
The next state of the church, the Sardis period, finds the church occupying a position still nearer that event, and the great proclamation is brought to view that was to herald The Christ’s coming, and the duty of watching is enjoined upon the church: “If you shall not watch, I will come on you as a thief.” We reach the Philadelphia church still later, and the nearness of the same event leads Him who “is holy and true” to utter the stirring declaration, “Behold, I come quickly.”
It is evident from this, that these churches occupy positions successively nearer the great day of the Lord, as in each succeeding one, and in a continually increasing ratio, this great event is made more and more important, and is more definitely and impressively urged upon the attention of the church. Here indeed they see the day approaching. (Hebrews 10: 25.)
27.
“To the angel of the church in Sardis write: These things says He that has the seven Spirits of God, and the seven stars: I know your works, that you have a name that you live, and are dead. Be watchful, and strengthen the things you still have, that are ready to die: for I have not found your works complete before God. Remember therefore how you have received and heard, and hold fast, and repent. If you therefore shall not watch, I will come on you as a thief, and you shall not realize what hour I will come upon you. You have a few names even in Sardis that have not defiled their garments; and they shall walk with Me in white: for they are worthy. He that overcomes, the same shall be clothed in white raiment; and I will not blot out his name out of the Book of Life, but I will confess his name before My Father, and before His angels. He that has an ear, let him hear what the Spirit says unto the churches. (Revelation 3: 1-6.)
If the dates, of the preceding churches have been correctly fixed, the period covered by the church of Sardis must be about A.D. 1517 - 1798; A.S. 5486 - 5767. “Sardis” signifies “prince or song of joy,” or “that which remains.” We then have the reformed churches before us as constituting this church, from the date above named to the great movement that marked another era in the history of the people of God.
The great fault with Sardis is that it has a name to live, but is dead. What a high position, in a worldly point of view, has the nominal church occupied during this period! Look at her high-sounding titles, and her favor with the world. But how pride and popularity have grown apace, until spirituality is destroyed, the line of distinction between the church and the world is obliterated, and the different popular bodies are churches of The Christ in name only!
This church was to hear the proclamation of the doctrine of the second coming. “If you therefore shall not watch, I will come on you as a thief.” (Verse 3.) This implies that the doctrine of the return would be proclaimed, and the duty of watching would be enjoined upon the church. The coming spoken of is unconditional; the manner only in that it would come upon them is conditional. Their not watching would not prevent the coming of The Lord; but by watching they could avoid being overtaken as by a thief. It is only to those who are in this condition that the day of The Lord comes unawares. “You, brethren,” says Paul, “are not in darkness, that that day should overtake you as a thief.” (1 Thessalonians 5: 4.)
“A few names, even in Sardis,” would seem to imply a period of unparalleled worldliness in the church. But even in this state of things, there are some whose garments are not defiled, some who have kept themselves free from the contaminating influence of sin. James says, “Pure religion and undefiled before God and The Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” (James 1: 27.)
“Shall walk with Me in white.” The Lord does not overlook His people in any place, however few their numbers. Lonely Christian, with none of like precious faith with whom to commune: do you ever feel as if the hosts of unbelievers would swallow you up? You are not unnoticed or forgotten by your Lord. The multitude of the wicked around you cannot be so great as to hide you from His view. If you keep yourself unspotted from surrounding evil, the promise is sure. You shall walk with your Lord in
28.
glory. “The Lamb that is in the midst of the throne shall feed them, and shall lead them unto living fountains of water; and God shall wipe away all tears from their eyes.” (Revelation 7: 17.)
Being clothed with white raiment is explained in other scriptures to be a symbol of exchanging iniquity for righteousness. (See Zechariah 3: 4, 5.) The language that follows explains “Take away the filthy garments from him,” “Behold, I have caused your iniquity to pass from you.” “The fine linen,” or white raiment, “is the righteousness of saints.” (Revelation 19: 8.)
The Book of Life is here introduced as an object of thrilling interest. A ponderous volume, in which are enrolled all the names of all the candidates for everlasting life! In eternity, when God began to create, all names were written in the Book of Life. Is there danger, after our names have been entered in that heavenly journal that they may be blotted out? Yes, or this warning would never have been penned. Even Paul feared that he himself might become a castaway. (1 Corinthians 9: 27.) It is only by being over comers to the end that our names can be retained in that Book. But all will not gain the victory. Their names, of course, will be blotted out. Reference is here made to some definite point of time, in the future, for this work. (22 October A.D. 1844; 10 Tishri A.S. 5813.) “I will not,” says The Christ, “blot out the names of the over comers,” which is also saying, by implication, that at the same time He will blot out the names of those who do not overcome. Is not this the same time mentioned by Peter? “You repent therefore, and be converted, that your sins may be blotted out when the times of refreshing shall come from the presence of The Lord.” (Acts 3:19.)
To say to the over comer that his name shall not be blotted out of the Book of Life, is to say also that his sins are blotted out of the Book, wherein they were recorded, to be remembered against him no more, forever. (Hebrews 8: 12.) It means that either his name, or his sins, are blotted out from the heavenly records. What a precious thought it is that now we are already forgiven as we confess our transgressions! Then, as we remain faithful to God, our sins blotted out and remembered no more, we can look forward, with rejoicing, to the close of the earth’s probation, the close of the heavenly Day of Atonement. A.D. March 2031; A.S. 14 Nison 6000.
That hour of God’s decision shall come, and how will it be with you, dear reader? Are your sins blotted out, and your name retained in the Book of Life? Or is your name blotted out of the Book of Life, and your sins left to bear their fearful record against you?
In presenting the righteous in glory, Jesus says, “I will confess his name before My Father, and before His angels.” (Revelation 2: 5.) The Christ taught that as men confessed, or denied, despised, or honored Him here, they would be confessed, or denied, by Him before His Father in heaven, and before the holy angels. (Matthew 10:32, 33; Mark 8:38; Luke 12:8, 9.) Who can fathom the honor of being approved before the heavenly hosts! Who can conceive of the bliss of that moment, when we shall be honored by The Lord of Life, before His Father, as those who have done His will, fought the good fight, run the race, honored Him before men, overcome, and whose names are worthy, through His merits, to stand upon the imperishable record of the Book of Life, forever and ever!
The Sardis church brings us down to the time when the more immediate signs of the
29.
second coming begin to be fulfilled. On May 19, A.D. 1780; Sivan, A.S. 5749, eighteen years before the close of this period, the predicted signs in the sun and moon were fulfilled, “The Dark Day.” (Joel 2:31.) (See comments on Revelation 21:28.) In reference to these signs The Savior said: “When these things come to pass, then look up, and lift up you heads; for your redemption draws near.” (Luke 21:28.) In the history of this church we reach a point when the end is drawing so near that the attention of the people could properly be called more particularly to that event.
“To the of the church in Philadelphia write: These things says He that is holy, He that is true, He that has the key of David, He that opens, and no man shuts; and shuts, and no man opens: I know your works: behold, I have set before you an open door, and no man can shut it: for you have a little power, and have obeyed My word, and have not denied My name. Behold, I will make them of the synagogue of Satan, that say they are Jews, and are not, but do lie; behold, I will make them to come and worship before your feet, and to realize that I have loved you. Because you have kept the word of My endurance, I also will keep you from the hour of trial, that shall come upon all the world, to test them that dwell upon the earth. Behold, I come quickly: hold that fast that you have, that no man take your crown. Him that overcomes will I make a pillar in the temple of My God, and he shall go no more out: and I will write upon him the name of My God, and the name of the city of My God, which is New Jerusalem, that comes down out of heaven from My God: and I will write upon him My new name. He that has an ear, let him hear what the Spirit says unto the churches. (Revelation 2:7-13.)
The word “Philadelphia” signifies “brotherly love,” and expresses the position and spirit of those who accepted the second coming message, A.D. 10 February 1798 - 22 October 1844; A.S. Adar 5767 - 10 Tishri 5813. The great religious awakening, in the late eighteenth, and the first half of the nineteenth centuries, which resulted from a study of the prophecies, culminated in a second coming movement. Men from all denominations were convinced that the coming of The Christ was near. As they came out of the various churches, they left sectarian names and feelings behind, and every heart beat in unison as all joined to give the alarm to the churches and to the world, and pointed to the coming of the Son of man, as the believer’s true hope. Selfishness and covetousness were laid aside, and a spirit of consecration and sacrifice was cherished. The Holy Spirit was with every true believer, and His praise upon every tongue. Those who were not in the movement cannot fully realize how great was the searching of heart, the consecration to God, the peace and joy in The Holy Spirit, and the pure, fervent love for one another that true believers enjoyed.
A key is a symbol of power. The Son of God is the rightful heir to David’s throne; and He is to take to Himself His great power and reign; hence He is represented as having the key of David. The throne of David, or The Christ, on which He is to reign, is included in the capital of His kingdom, the New Jerusalem, now above, but which is to be located on this earth, where He is to reign forever and ever. (Revelation 21: 1-5; Luke 1: 32, 33.)
To understand this language, “He that opens, and no man shuts” it is necessary to look at The Christ’s position and work as connected with His ministry in the heavenly sanctuary, the true tabernacle above. (Hebrews 8: 2.) A figure, or pattern, of this
30.
heavenly sanctuary, once existed here on the earth, as the sanctuary built by Moses. (Exodus 25: 8, 9; Acts 7: 44; Hebrews 9: 1, 21, 23, 24.) The earthly building had two apartments: the holy place, and the most holy place. (Exodus 26:33, 34.) In the first apartment were the lamp stand, the table of showbread, and the altar of incense. In the most holy was the Ark of the Covenant, containing the ten commandments, the jar of manna, and the budding staff. Covering the ark was the Mercy seat with two cherubim thereon. (Hebrews 9: 1-5.) In like manner the sanctuary, in which The Christ ministers in heaven, has two apartments, for it is clearly stated in Hebrews 9: 21-24 that “both the tabernacle and all the vessels of the of ministry” were “patterns of things in the heavens.” As all things were made after their pattern, the heavenly sanctuary has also furniture similar to that of the earthly. For the antitype of the golden lamp stand and alter of incense, in the first apartment, see Revelation 4: 5; 8: 3; and for the antitype of the Ark of the Covenant, with its ten commandments, see Revelation 11: 19. In the earthly sanctuary the Israelite priests ministered. (Exodus 28:41, 43; Hebrews 9:6, 7; 13:11.) The ministry of these priests was a type and shadow of the ministry of The Christ in the heavenly sanctuary. (Hebrews 8:4, 5.)
A complete round of service was performed, in the earthly tabernacle, once every year. (Hebrews 9:7.) But in the tabernacle above the service is performed once, for all eternity. (Hebrews 7:27; 9:12.) At the closing of the yearly typical service, the high priest entered the second apartment, the most holy place of the sanctuary, to make atonement; and this work is appropriately called the cleansing of the sanctuary. (Leviticus 16: 20, 30, 33; Ezekiel 45: 18.) When the ministry in the most holy place began, that in the holy place ceased; and no service was performed there so long as the high priest was engaged in the most holy place. (Leviticus 16: 17.)
The antitypical opening, and shutting, or change of ministration, was accomplished by The Christ, at the close of the 2300 day/year prophecy, Daniel 8: 14, A.D. 22 October 1844; A.S. 10 Tishri 5813.
Verse 9 probably applies to those who do not keep pace with the advancing truths, and/or who oppose Christians who do.
Concerning “the word of My endurance,” John says in Revelation 14: 12: “Here is the endurance of the saints; here are they that keep the commandments of God, and the faith of Jesus.” Those who now live in patient, faithful obedience to the commandments of God and the faith of Jesus, will be kept in the hour of trial and peril. (This will be commented upon in greater detail under Revelation 13: 13-17.)
The second coming, of The Christ, is here again brought to view, and with more startling emphasis than in any of the preceding messages. The nearness of that event is here urged upon the attention of believers. The message applies to a period when this great event is pending. In this we have indubitable evidence of a prophetic nature of these messages. What is said, of the first three churches, contains no allusion to the second coming of The Christ, from the fact that they do not cover a period in which that event could be Scripturally expected. But with the Thyatira church, the time had come when this great hope was just beginning to dawn upon the church. The mind is carried forward to this hope by a single allusion: “Hold fast till I come.”
“Hold that fast that which you have, that no man take your crown.” By our
31.
faithfulness we are not depriving anyone a crown. The verb rendered “to take” has a number of definitions, one of which is “to take away, snatch from, deprive of.” Let no one, and nothing, induce you to yield the truth, or pervert you from the right ways of the Lord, for by so doing, it will cause you to lose the reward.
The over comer is to be a pillar in the temple of God, and go out no more. The temple here must denote the church, and the promise of being made a pillar in it is the promise of a place of honor, permanence, and safety in the church, under the figure of a heavenly building. When the time comes for this part of the promise to be fulfilled, probation is past, and the over comer is fully established in the truth, and sealed. “He shall go no more out,” that is, there is no more danger of his falling away, his salvation is sure, he is The Lord’s forever,
From in the moment the Christians overcome and are sealed for heaven, they are labeled, if we may so express it, as belonging to God: addressed to their destination, the New Jerusalem. They are to have, written upon them, the name of God, whose property they are, the name of the New Jerusalem, to which place they are going, not old Jerusalem where some are vainly looking. They also have upon them, the new name of The Christ, by whose authority they are to receive everlasting life, and enter into the Kingdom. Thus sealed, and labeled, the saints of God are safe. No enemy will be able to prevent their reaching their destination, the glorious haven of rest, The Paradise, The Garden, The Religious Center of God, The New Jerusalem.
The Philadelphia church brings us still closer in time, to still more immediate signs of the second coming. On November 13, A.D. 1833; A.S. 5802, eleven years before the close of this period, the third sign appeared, which were promised by The Savior, as a token of His coming. Jesus said, “…The stars will fall from the sky…” (Matthew 24: 29.) John in Revelation declares, as he viewed, in vision, the scenes that would herald the great day of God Almighty:
“The stars of heaven fell to the earth as when a fig tree, shaken by a violent wind, drops its ripe fruit.” (Revelation 6: 13.)
Jesus said, in reference to these signs: “When these things come to pass, then look up, and lift up your heads; for your redemption draws near.” (Luke 21: 28.) Amen, and Amen.
Top of Page 32.
Study #5---Revelation 3:14-22. THE LETTERS OF JESUS, TO THE CHURCHES.
We have now come to the last of the seven churches of Revelation chapter one through three. This last church, the current church, the time frame we are living in, is the Laodicean church. A.D. 1844 – 2031; A.S. 5813 – 5999.
“And unto the angel of the church in Laodicea write; these things says the Amen, the faithful and true witness, “the origin of the creation of God; I know your works, that you are neither cold or hot: I would you were one or the other. So then, because you are barely warm, and neither cold or hot, I will vomit you out of My mouth. Because you say, I am rich, and increased with goods, and have need of nothing; and know not that you are wretched, miserable, poor, blind, and naked: I advise you to buy of Me gold tried in the fire, that you may be rich; and white raiment, that you may be clothed, and that the shame of your nakedness does not appear; and anoint your eyes with eye salve, that you may see. As many as I love, I point out faults and correct: be in earnest therefore, and repent. Behold, I stand at the door, and knock: if any man hear My voice, and opens the door, I will come in to him, and will sup with him, and he with Me. To him that wins the victory will I grant to sit with Me in My throne, even as I also won the victory, and am set down with My Father in his throne. He that has an ear, let him hear what the Spirit says to the churches.” (Revelation 3: 14-22.)
“Laodicea” signifies “The judging of the people,” or, according to Cruden, “a Just people.” The message to this church brings to view the closing scenes of probation. It reveals a period of judgment. It is the last stage of the church. Consequently it applies to believers under the third angel’s message, the last message of mercy before the coming of The Christ. (Revelation 14: 9-14.) While the work of the heavenly Day of Atonement is still in progress, to its closure, A.D. March 2031; A.S. 30 Adar 5999.
With, “These things says the Amen,” the final message is declared, to the churches, before the close of probation. The description given, of the indifferent Laodiceans, is fearful and startling. Nevertheless, it cannot be denied, for the Witness is “faithful and true.” Moreover, He is “the beginning of the creation of God.” Some attempt, by this language, to uphold the error that, The Christ is a created being or thing, next to the self-existent and eternal God. But the language does not imply that He was created; for the words, “the beginning of the creation,” simply signify that the work of creation, strictly speaking, was by Him. Others, however, and more properly we think, take the word arche, to mean the “agent” or “efficient cause,” which is one of the definitions of the word, understanding that The Christ is the agent, through whom God has created all things. (John 1: 1-3.)
The charge The Christ brings against the Laodiceans is that they are lukewarm, neither cold or hot. They lack that religious fervor and devotion that is demanded by their position in the world’s closing history with the truth of prophecy beaming upon their
33.
pathway. This lukewarmness is shown by a lack of good works, for it is from the knowledge of their works that the faithful and true Witness brings this fearful charge against them.
In “I would you were cold or hot,” three spiritual conditions are brought to view in this message---the cold, the lukewarm, and the hot. It is important to determine what condition they each denote, in order to guard against wrong conclusions. Three spiritual conditions that pertain to the church, not to the world, are to be considered. What the term “hot” means is not difficult to conceive. The mind at once calls up a state of intense zeal, when all the affections, raised to highest pitch, are drawn out for God and His cause, and manifest themselves in corresponding works. To be lukewarm is to lack zeal, to be in a state in which heart and earnestness are wanting, in which there is no self-denial that costs anything, no cross-bearing that is felt, no determined witnessing for The Christ, and no valiant aggression, that keeps the armor bright. Worst of all, it implies entire satisfaction with that condition. But to be cold---what is that? Does it denote a state of corruption, wickedness, and sin, such as characterizes the world of unbelievers? We cannot so regard it, for several reasons:
1. It would seem harsh and repulsive to represent The Christ as wishing, under any circumstances, that persons should be in such a condition, but He says, “I would you were cold or hot.”
2. No state can be more offensive to The Christ, than that of the sinner in open rebellion, with a heart filled with every evil. It would be therefore, incorrect to represent The Christ as preferring that state, to any position which His people can occupy, while they are still retained as His.
3. The threat of rejection in verse 16 is because they are neither cold or hot. It is as much as to say that if they were either cold or hot, they would not be rejected. But, if by cold is meant a state of open worldly wickedness, they would be rejected very speedily. Hence such cannot be its meaning.
4. We are brought to the conclusion, that by this language, our Lord has no reference whatsoever to those outside His church, but that He refers to three degrees of spiritual affections, two of which are more acceptable to Him than the third. Heat and cold are preferable to lukewarmness. But what kind of spiritual state is denoted by the term “cold”? We may remark first, that it is a state of feeling. In this respect it is superior to indifference, and supreme self-satisfaction. To be hot is also to be in a state of feeling. As “hot” denotes joyous fervor, and a lively exercise, of all the affections, with a heart buoyant with the sensible presence and love of God, so “cold” would seem to denote a spiritual condition characterized by a destitution of these traits, yet one in which the individual feels such destitution. This state is well expressed by the language of Job, “Oh, that I knew where I might find Him!” (Job 23: 3.)
In this state there is not indifference, nor is there content; but there is a sense of coldness, unfitness, and discomfort, and a groping and seeking after something better. There is hope for a person in this condition. What a man feels that he lacks and wants, he will earnestly strive to obtain. The most discouraging feature of the lukewarm is that they are conscious of no lack, and feel that they have need of nothing. Hence it is easy to see why our Lord should prefer to behold His church in a state of comfortless coldness,
34.
rather than in a state of comfortable, easy, indifferent lukewarmness. His efforts will soon lead him to the fervid state. But if lukewarm, there is danger of his remaining till the faithful and true Witness is obliged to reject him as a nauseous and loathsome thing.
“I will vomit you out of My mouth,” carries the figure still further; to the rejection of the lukewarm expressed by the nauseating effects of tepid water. This denotes a final rejection, an utter separation from His church.
The Laodiceans are not hypocrites for believing they are “rich, and increased with goods.” They are not hypocrites, because they do not know, they haven’t a clue, that they are poor, miserable, blind, and naked.
“Buy of Me,” says the true Witness, “gold tried in the fire, that you may be rich; and white raiment, that you may be clothed; . . . and anoint your eyes with eye salve, that you may see.” This shows at once, to the deceived Laodiceans, the things they lack, and the extent of their destitution. It shows, also, where they can obtain those things in which they are so fearfully poor, and brings before them the necessity of speedily obtaining them. The case is so urgent that our great Advocate in the court above sends us special counsel on this point. The fact that He who has condescended to point out our lack and counsels us to buy, is the One who has these things to bestow, and invites us to come to Him for them, is the best possible guarantee that our application will be respected, and our requests granted.
But by what means can we buy these things? ---Just as we buy all other gospel graces. “Hey, Ho, every one that thirsts, you come to the waters, and he that has no money; you come, buy, and eat; yes, come, buy wine and milk without money and without price.” (Isaiah 55: 1.) We thus buy by the asking, buy by throwing away the worthless baubles of earth, and receiving priceless treasures in their stead, buy by simply coming and receiving, buy, giving nothing in return. What do we buy on these gracious terms? --- Bread that does not spoil, spotless clothes that do not get dirty, incorruptible riches, and an eternal inheritance. A strange transaction, this! Yet The Lord condescends to deal thusly with His people. He might compel us to come in the manner and the mien of beggars, but instead of this, He gives us the treasures of His grace, and in return receives our worthlessness, that we may take the blessings He has to bestow, not as pittances dealt out to mendicants, but as the legitimate possessions of honorable purchase.
The things to be obtained demand special notice: Gold, literally considered, is the comprehensive name for all worldly wealth and riches. Figuratively, it must denote that which constitutes spiritual riches. What grace, then, is represented by the gold, or rather, what graces? Doubtless no one single grace can be said to answer to the full import of this term. The Lord said to the church of Smyrna that He knew their poverty, but they were rich. That testimony shows that their riches consisted of that which was finally to put them in possession of a crown of Life. Says James, “Listen, my beloved brothers, has not God chosen the poor of this world, rich in faith, and heirs of the kingdom which He has promised to them that love Him?” (James 2: 5.) “Faith,” says Paul, “is the substance of things hoped for, the evidence of things not seen.” (Hebrews 11: 1.) To be “rich toward God,” rich in the spiritual sense, is to have a clear title to the promises, to be an heir of that “inheritance incorruptible, and undefiled, and that fades not away, reserved in heaven for you.” (1 Peter 1: 4.) “If you are The Christ’s, then are you Abraham’s seed, and heirs according to the promise.”
35.
(Galatians 3: 29.) How do we obtain this heirship? ---In the same way that Abraham obtained the promise, that is, through faith and obedience. (Romans 4: 13, 14; Genesis 17: 4; 22: 18; 26: 5.)
No wonder, then, that the entire eleventh chapter of Hebrews should be devoted to this important subject, setting forth the mighty achievements that have been accomplished, and the precious promises that have been obtained, through faith. In Hebrews 12: 1, the grand conclusion of the argument is given when Christians are exhorted to lay aside every weight, and the sin (of unbelief) that so easily besets them.
Nothing will sooner dry up the springs of spirituality, and sink us into utter poverty in reference to the things of the kingdom of God, than to let faith go out and unbelief come in. Faith must enter into every action that is pleasing in His sight. In coming to Him, the first thing is to believe that He is. It is through faith, as the chief agent, under grace that is the gift of God, that we are to be saved. (Hebrews 11: 6; Ephesians 2: 8.)
From this it would seem that faith is a principal element of spiritual wealth. But if, as already remarked, no one grace can answer, to the full import of the term “gold,” so doubtless other things are included with faith. “Faith is the substance of things hoped for.” Hence, hope is an inseparable accompaniment of faith. (Hebrews 11:1; Romans 8:24, 25.)
Again Paul tells us that faith works by love, and speaks in another place of being “rich in good works.” (Galatians 5: 6; 1 Timothy 6: 18.) Hence love cannot be separated from faith. We then have before us the three things associated together by Paul in 1 Corinthians 13---faith, hope, and charity (love); and the greatest of these is charity, which is “rich in good works.” Such is the gold tried by fire that we are counseled to buy.
On this point, “White Raiment,” there would seem to be much room for controversy. A few texts will furnish a key to the understanding of this expression. Says the prophet, “All our righteousnesses are as filthy rags.” (Isaiah 64: 6.) We are counseled to buy the opposite of filthy rags, which would be complete and spotless garments. The same figure is used in Zechariah 3: 3, 4. John, in Revelation 19: 8, says plainly “the fine linen is the righteousness of saints.”
On the eye salve there is as little room for a diversity of opinion as upon the white raiment. The anointing of the eyes is certainly not to be taken in a literal sense, for reference is being made to spiritual things. The eye salve must denote that agent by which our spiritual discernment is quickened. There is but one agent revealed to us in the word of God by which this is accomplished, and that is the Holy Spirit. In Acts 10: 38 we read, “God anointed Jesus of Nazareth with the Holy Spirit.” The same writer, through whom came this Revelation from Jesus, The Christ, which we are studying, wrote to the church in his first epistle as follows: “But you have an unction from The Holy One, and you know all things. …. But the anointing which you have received of Him abides in you, and you need not that any man teach you: but as the same anointing teaches you of all things, and is truth, and is no lie, and even as it has taught you, you shall abide in Him.” (1 John 2:20, 27.) By referring to his Gospel, it is found that the work, which John here sets forth, as accomplished by the anointing, is exactly the same as he there, attributes to the Holy Spirit. “The Comforter, which is the Holy Spirit, whom The Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” (John 14:26.) (See also
36.
John 16:13.)
Thus, in a formal and solemn manner, we are counseled, by the faithful and true Witness, under the figures of gold, white raiment, and eye salve, to seek from Him an increase of the heavenly graces of faith, hope, and charity, that righteousness which He alone can furnish, and an unction from the Holy Spirit. But how is it possible that a people lacking these things, should think themselves rich and increased with goods? A plausible inference may here be drawn, that is perhaps also a necessary one, as there is room for no other. It will be observed, that no fault is found with the Laodiceans, on account of the doctrines they hold. They are not accused, of harboring a Jezebel in their midst, or of countenancing the doctrines of Balaam, or the Nicolaitanes. So far as we can learn, their belief is correct, and their doctrine sound.
The inference therefore, is that having a correct doctrine, they are content. They are satisfied with a correct form of religion, without its power. Having received light concerning the closing events of the gospel era, and having a correct theoretical knowledge of the truths that pertain to the last generation of men, they are inclined to rest in this, to the neglect of spiritual power, which changes the life and builds strong character. It is by their actions, doubtless, not by their words, that they say they are rich and increased with goods. Having so much light and so much truth, what can they want besides? If they defend the theory, and as far as their outward life is concerned, conform to the increasing light upon the commandments of God and the faith of Jesus, The Christ, is not their righteousness complete? Are they not rich, and increased with goods, and in need of nothing? Here is their failure. Their whole being should cry out for the Spirit, the Zeal, the Fervency, the Life, and Power, of a living Christianity.
As strange as it may seem, the token of love is chastisement. “As many as I love, I rebuke and chastise.” If we are without chastisement, we are not sons. (Hebrews 12: 8.) “A general law of His gracious economy,” says Augustus C. Thompson “is here set forth. ... As all need chastisement in some measure, they in some measure receive it, and thus have proof of The Savior’s attachment. This is a hard lesson to learn, and believers are dull scholars; yet here, and throughout God’s word and providence, it stands, that trials are His benedictions, and that no child escapes the rod. The incorrigibly misshapen and coarse-grained blocks are rejected, while those chosen for the glorious structure are subjected to the chisel and hammer. There is not a cluster on the true vine but must pass through the winepress. ‘For myself,’ said an old divine under affliction-‘for myself, I bless God I have observed and felt so much mercy in this angry dispensation of God that I am almost transported. I am sure highly pleased with thinking how infinitely sweet His mercies are, when His judgments are so gracious.’ In view, then, of the origin and design of the chastisements you receive, ‘Be zealous and repent.’ Lose no time; lose not a blow of the rod, but repent at once. Be fervent in spirit. Such is the first appliance of encouragement.”
Although, as we have seen, the condition represented by coldness is preferable to one of lukewarmness, yet that is not a state in which our Lord ever desires to find us. We are never exhorted to seek that state. There is a far better one which we are counseled to attain; and that is to be zealous, fervent, and repent, and have our hearts all aglow in the service of our Master.
Concerning “The Christ knocking at the door,” Augustus C. Thompson says, “Here is
37.
the heart of hearts. Notwithstanding their offensive attitude, and unlovely character, such is His love to their souls that He humbles Himself to solicit the privilege of making them blessed. ‘Behold, I stand at the door, and knock.’ Why does He? Not because He is without home elsewhere. . . .Among the mansions in His Father’s house there is not one entrance closed to Him. He is the Life of every heart, the Light of every eye, the song on every tongue, in glory. But He goes from door to door in Laodicea. He stands at each, and knocks, because He came to seek and to save that which is lost, because He cannot give up the purpose of communicating eternal life to as many as the Father has given Him, and because He cannot become known to the inmate unless the door of the heart is opened, and a welcome given Him. Have you bought a piece of ground, have you bought five yoke of oxen, is your hat in your hand, and do you pray to be excused? He knocks and knocks. But you cannot receive company at present; you are worn out with labor; you have wheeled round the sofa; you are making yourself comfortable, and you send word that you are engaged. He knocks and knocks. . . . it is the hour for church prayer meeting or for monthly concert; there is opportunity to pay a Christian visit to an individual or family; but you move not. …. Oh, nauseous lukewarmness! Oh, fatal worldliness! The Lord of glory comes all the way from His celestial palace—comes in poverty, in sweat, in blood—comes to the door of a professed friend, who owes all to Him, and cannot get in!—comes to rescue a man whose house is on fire, and he will not admit Him! Oh, the height, the depth, of Jesus, The Christ’s forbearance! Even the heathen Publius received Paul, and lodged him three days, courteously. Shall nominal Christians tell The Lord of apostles they have no room for Him?”
The Lord entreats, as well as knocks. For He says, “If any man hear My voice.” The word “if” implies that some will not hear. Though He stands and knocks, yet some will close their ears to His tender entreaties. But it is not enough simply to hear. We must open the door. Many, who at first hear the voice, and for a time feel inclined to heed, will, alas! Fail. Fail, in the end, to do that which is necessary. Fail, to secure to themselves, the communion of the heavenly Guest. Reader, is your door, your ears, open to the entreaties that The Savior directs to you? Is His voice a welcome sound to you? Will you heed Him? Will you open the door, of your heart, and welcome Him in? Or, is the door held fast by the heaps of this world’s rubbish, which you are unwilling to remove? Remember that The Lord of Life never forces an entrance. He condescends to come and knock, to seek admittance; but He takes up His abode in those hearts, only, where He is a welcome, invited guest. Then the promise! “I will come in to him, and will sup with him, and he with Me.” How forceful, how touching, is the figure! Friend with friend, partaking of the cheerful and social meal! Mind with mind, holding free and intimate conversation! What a festive scene that must be, where the King of glory is a guest! No common degree of union, no ordinary blessing, no usual privilege, is denoted by this language. Who can remain indifferent under such tender entreaty and so gracious a promise? Nor are we required to furnish the table for this exalted Guest. This He does Himself, not with the gross nutriment of earth, but with tasty dishes from His own heavenly storehouse. Here He sets before us a foretaste of the glory soon to be revealed. Here He gives us an earnest of our future inheritance, which is “incorruptible, undefiled, and does not fades away.” Verily, when we comply with the conditions, and receive this promise, we shall experience the rising of the Day Star in our hearts, and behold the dawn
38.
of a glorious morning, for the church of God.
The promise of supping with His disciples, is made by The Lord, before the final promise to the over comer is given. This shows that the blessings, included in that promise, are to be enjoyed in the probationary state. Now, added to all these, is the promise to the over comer: “To him that over comes, I will grant to sit with Me in My throne, even as I also overcame, and am set down with My Father, in His throne.” Here the promises of The Lord culminate. From being at first rebellious, and then fallen, degraded, and polluted, man is brought back into reconciliation with God, through the work of The Redeemer. He is cleansed from his pollutions, redeemed from the fall, made immortal, and finally raised to a seat upon the throne of his Savior. Honor, and exaltation, can go no farther. The human mind, cannot conceive that state, human language cannot describe it. We can only labor on until, if over comers, we shall know what it is. We learn from this, that The Christ reigns consecutively, upon two thrones. One is the throne of His Father, another, is His own throne. He declares, in this verse, that He has overcome, and is now set down with His Father, in His throne. He is now associated with the Father, in the throne of universal dominion, placed at His right hand, far above all principality, power, might, and dominion. (Ephesians 1: 20 – 22.) While in this position, He is a priest-king. He is a priest, “a minister of the sanctuary;” but at the same time, He is “on the right hand of the throne of the Majesty in the heavens.” (Hebrews 8:1, 2.) This position and work, of our Lord, was thus prophesied by the prophet Zechariah: “Speak unto him, saying, Thus speaks The Lord of hosts, saying, ‘Behold the man whose name is The Branch and He shall grow up out of His place, and He shall build the temple of The Lord: …. and He shall bear the glory, and shall sit and rule upon His throne; and He shall be a priest upon His throne: and the counsel of peace shall be between them both.’” (Zechariah 6: 12, 13.)
But the time is coming when He is to change His position, and leaving the throne of His Father, take His own throne. This must be when the time comes for the reward of the over comers, for when they enter upon their reward, they are to sit with The Christ, on His throne, as He has overcome, and is now seated with The Father, upon His throne. This change in the position of The Christ, is set forth by Paul:
“Then comes the end, when He shall have delivered up the kingdom to God, even The Father; when He shall have put down all rule, all authority, and power. For He must reign, till He has put all enemies under His feet. The last enemy that shall be destroyed is death. For He has put all things under His feet. But when He says all things are put under Him, it is manifest that He is excepted, which did put all things under Him. And when all things shall be subdued unto Him, then shall The Son also Himself, be subjected unto Him that put all things under Him, that God may be all in all.” (1 Corinthians 15:24-28.)
The truths taught in this scripture may perhaps be most briefly expressed by a paraphrase, and by giving, in every instance, instead of the pronouns, the nouns to which they respectively refer.
Thus: “Then comes the end (of the present age), when The Christ shall have delivered up the kingdom (which He now holds conjointly with The Father) to God, even The Father; when God shall have put down all rule, all authority, and power (that is opposed
39.
to the work of The Son). For The Christ must reign (on the throne of His Father) till the Father has put all enemies under The Christ’s feet. [See Psalm 110: 1.] The last enemy that shall be destroyed is death. For God (then) has put all things under The Christ’s feet. But when God says, All things are put under The Christ (and He begins His reign upon His own throne), it is manifest that God is excepted, who did put all things under The Christ. And when all things shall be subdued unto The Christ, then shall The Christ also Himself be subject unto God, that put all things under Him, that God may be all in all.”
From this, it will be seen, that the kingdom that The Christ delivers up to The Father, is that which He holds at the present time, upon His Father’s throne, where He tells us He is now seated. He delivers up this kingdom, at the end of His priestly mediation, when the time comes for Him to take His own throne. After this, He reigns on the throne of His father David, and is subject only to God, who still retains His position upon the throne of universal dominion. In this reign of The Christ the saints participate. “To him that overcomes, I will grant to sit with Me, in My throne.” “They live, says John, dating from the first resurrection, “and reigned with The Christ a thousand years.” (Revelation 20: 4.) This we understand to be a special reign, or for a special purpose, as will be noticed in that chapter, for the actual reign of the saints is to be “forever and ever.” (Daniel 7: 18, 27.) How can any earthly attraction divert our gaze, from this enduring and heavenly prospect?
The fourth sign came to fruition in 1967 A.D., and with it we can pinpoint the time of His return. The Savior said concerning physical Israel of His day:
“They will fall by the edge of the sword and will be carried off as prisoners to all nations. And Jerusalem will be trampled down by the Gentiles until the period of the Gentiles is completed.” (Luke 21:24.)
The Christ tells His people to watch for the signs, the markers, of His return, and rejoice, as they should behold the tokens of their Kings.
He said:
“When these things begin to occur, straighten up, and lift up your heads, because your deliverance is near.” (Luke 21: 28.)
He referred to the budding trees of spring, and said:
“When they are fully budding, you know by looking at them that summer is in the offing. Similarly, when you notice these things taking place, be assured that the kingdom of God is near.” (Luke 21: 30-31.)
He further adds:
“ …. And Jerusalem will be trampled down, by the Gentiles, until the period of the Gentiles is completed.” “I assure you that all this will happen before this generation passes away.” (Luke 21:24, 32.)
40.
Thus closes the messages to the seven churches. How pointed and searching is their testimony! What lessons they contain for all Christians in all ages! It is true, with the last church as with the first, that all their works are known, to Him who walks in the midst of the seven golden lamp stands. From His scrutinizing gaze, nothing can be hidden. While His threatenings to the hypocrites and evil workers are awful, as in justice they may be, how ample, how comforting, how gracious, how glorious are His promises to those who love and follow with singleness of heart!
Top of Page 41.