Verse-by-Verse Bible Commentary
Revelation 20:11

Clarke's Commentary

Verse Revelation 20:11. A great white throne — Refulgent with glorious majesty.

Him that sat on it — The indescribable Jehovah.

From whose face the earth and the heaven fled away — Even the brightness of his countenance dissolved the universe, and annihilated the laws by which it was governed. This is a very majestic figure, and finely expressed.

There was found no place for them. — The glorious majesty of God filling all things, and being all in all.

Bridgeway Bible Commentary

The last judgment (20:11-15)

When the rest of the dead are raised to life (see v. 5) the final judgment takes place. The one who carries out the judgment is the Lord of the universe, and he carries it out with absolute justice. At this judgment people face two independent witnesses. The first is the record of their works, according to which they will be judged. The second is the list of names in the book of life, which confirms whether or not they accepted God’s offer of pardon (11-13). All people, in the end, share either the blessings of heaven or the horrors of the lake of fire. Finally, death and the world of the dead are made as powerless as all other enemies (14-15; cf. 1 Corinthians 15:26,1 Corinthians 15:55).

Coffman's Commentaries on the Bible

And I saw a great white throne, and him that sat upon it, from whose face the earth and the heaven fled away; and there was found no place for them.

And I saw a great white throne … Is this God, or Christ? We should probably read it as Christ, to correspond with Matthew 25:31-46, and also with the truth that God has committed judgment unto the Son of man (John 5:22).

From whose face the earth and the heaven fled away … Note that very similar things were written in Revelation 6:14; Revelation 16:20; Revelation 18:21; Revelation 19:20, making it emphatic that this is the same occasion as the one in view in those passages also.

It is merely an idle quibble to dispute whether God, or Christ, is on the throne. Paul said, "God will judge" (Acts 17:31), and also that, "Christ will judge" (2 Timothy 4:1). "The unity of the Father and the Son is such that there is no difficulty in ascribing the action of one to the other." William Barclay, op. cit., p. 195.

The removal of earth and heaven at the final judgment are indicated here, and this harmonizes with the New Testament throughout. See 2 Peter 3:6-13; Matthew 5:17; Hebrews 12:27, etc. The destruction of the earth is an event scheduled for the occasion of the Second Advent of Christ.

Barnes' Notes on the Whole Bible

And I saw a great white throne - This verse commences the description of the final judgment, which embraces the remainder of the chapter. The first thing seen in the vision is the burning throne of the Judge. The things that are specified in regard to it are, that it was “great,” and that it was “white.” The former expression means that it was high or elevated. Compare Isaiah 6:1. The latter expression - white - means that it was “splendid or shining.” Compare 1 Kings 10:18-20. The throne here is the same which is referred to in Matthew 25:31, and called there “the throne of his glory.”

And him that sat on it - The reference here undoubtedly is to the Lord Jesus Christ, the final Judge of mankind (compare Matthew 25:31), and the scene described is what will occur at his second advent.

From whose face - Or, from whose presence; though the word may be used here to denote more strictly his face - as illuminated, and shining like the sun. See Revelation 1:16, “And his countenance was as the sun shineth in his strength.”

The earth and the heaven fled away - That is, as the stars, at the rising of the sun, seem to flee to more remote regions, and vanish from human view, so when the Son of God shall descend in his glory to judge the world, the earth and all other worlds shall seem to vanish. Every one must admire the sublimity of this image; no one can contemplate it without being awed by the majesty and glory of the final Judge of mankind. Similar expressions, where the natural creation shrinks back with awe at the presence of God, frequently occur in the Bible. Compare Psalms 18:7-15; Psalms 77:16-19; Psalms 114:3-5; Habakkuk 3:6, Habakkuk 3:10-11.

And there was found no place for them - They seemed to flee “entirely away,” as if there was “no” place where they could find a safe retreat, or which would receive and shelter them in their flight. The image expresses, in the most emphatic manner, the idea that they entirely disappeared, and no language could more sublimely represent the majesty of the Judge.

Smith's Bible Commentary

Chapter 20

I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand ( Revelation 20:1 ).

Now, earlier under the fifth trumpet there was a fallen angel that had the key to the bottomless pit, the abusso, and he opened it and released upon the earth a horde of demonic beings. Now, the angel comes with the key and the purpose is not in releasing those in the abusso, but in incarcerating now in the abusso. So, he had a key of the bottomless pit and a great chain in his hand.

And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and he bound him for a thousand years ( Revelation 20:2 ),

And so Satan is not put into Gehenna, but he is put into the abusso for a thousand years. Later he will be put into Gehenna, but at this point chained and put into the abusso.

The various names for Satan; dragon, serpent, that is the one who came to Eve in the garden in the form of a serpent, and Devil. The word Devil means slanderer or accuser, and "Satan" which word means the adversary.

And cast him into the abusso, and he is shut up, and they set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed for a little season ( Revelation 20:3 ).

Satan at the present time is in control of the world system. Paul the apostle said, "At one time you all walked according to the course of this world according to the prince of the power of the air that even now is working in the children of disobedience among whom you all once had your manner of living" ( Ephesians 2:2 ). But he called Satan the prince of this world. Jesus refers to him as such. Satan is in control. It belongs to him.

When Jesus came, He came to redeem the world back to God. Satan offered Him a deal. "Bow down and worship me and I will give you the kingdoms of the world and the glory." And Jesus said, "It is written, thou shalt worship the Lord thy God and Him only shall you serve." But Satan was offering a compromise. He was offering an escape from the cross. But Jesus paid the price and redeemed the world that it might be God's once again. And when He comes, he is coming to claim that which He redeemed, to claim His purchased possession. And so the world is still in Satan's hands. Technically, it now belongs to Jesus. He paid the price to redeem it, but He has not yet taken possession of that which He has purchased; will do that in the near future.

To me it is interesting that it has been under Satan's power and control for about six thousand years. If you go back to the time that Adam disobeyed God and turned the world over to Satan and was ejected from the garden, that was just about six thousand years ago; short just a few years. And I believe the Lord is going to allow Satan to have it for six thousand years. When a man was sold into slavery he remained a slave for six years and our period of bondage and slavery to sin is about over. Satan has just about had his time, his realm. The day of redemption is at hand.

And all creation groans and travails as they wait together for the manifestations of the sons of God to wit the redemption of our bodies. So, now the time has come and Satan is cast into the abusso during the thousand years that Jesus reigns upon the earth with His church. Satan will be bound. He will not be deceiving the nations, but Jesus will be reigning. His kingdom will be here on earth and His will being done here on earth even as it is in heaven.

I saw the thrones, and they sat upon them, and judgment was given unto them ( Revelation 20:4 ):

So, these first thrones that he sees are the thrones upon which the church does sit. Jesus said to the church of Laodicea, "To him that overcometh will I grant to sit with me on my throne even as I have sat down with my Father on his throne"( Revelation 3:21 ). And so the promise of sitting on their thrones and judgment given unto them. "Know ye not," Paul said, "that you are going to judge the angels"( 1 Corinthians 6:3 ).

I saw then secondly the souls of them that were beheaded for the witness of Jesus, and for the word of God, which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years ( Revelation 20:4 ).

So, those martyred saints during the Great Tribulation period who had faced the antichrist and had been killed by the antichrist for their refusal to receive the mark, they too will be numbered with the class who reign with Christ in his reign upon the earth for a thousand years.

But the rest of the dead [the unrighteous dead] do not live again until the thousand years are accomplished. For this is the first resurrection ( Revelation 20:5 ).

Now the first resurrection began with Jesus Christ. He is the first fruits of those who rise from the dead. When Jesus rose from the dead, he lead the captives from their captivity, those Old Testament saints that were waiting in faith with Abraham for the promises of God to be fulfilled. Jesus went into the prison, preached to those souls in prison and when He came out he lead them from their captivity. "He who has ascended," Paul said, "is the one who first of all descended into the lower parts of the earth and when he ascended he lead the captives from their captivity"( Ephesians 4:8-9 ).

And he opened the prison to those that were bound. And He set the captive free according to the prophecy in Isaiah sixty-one. That is the beginning of the first resurrection. The first resurrection will be complete when the final person is martyred, who is to be martyred by the antichrist during the Great Tribulation period. That will make up the group in the first resurrection. Going back to the time of Adam and Abel, those righteous of the Old Testament who waited for the promise of God, on through to the church and beyond the church, to those martyred saints during the Great Tribulation all making up the first resurrection.

Blessed and holy is he that has part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years ( Revelation 20:6 ).

So, this millennial reign of Christ in which we will reign with him upon the earth for a thousand years. Behold the Lord cometh with ten thousand of his saints to execute judgment upon the earth was a prophecy by Enoch quoted in the book of Jude. Paul said, "When Christ who is our life shall appear then shall we also appear with Him in glory" ( Colossians 3:4 ). And so coming with His saints to establish His kingdom upon the earth.

Now, this is different from the rapture of the church. Then He is coming for His saints. When He comes again in power and glory, He will be coming with His saints. I expect to have a part in both.

Now when the thousand years are over, Satan will be loosed out of his prison, He shall go out to deceive the nations which are in the four quarters of the earth [or the north, east, south and west], Gog and Magog ( Revelation 20:7-8 ),

These names are synonymous with rebellion against God. We find those names used in Ezekiel to identify Russia as the leader of the rebellion against God's people in the last days. But this is not to be confused with Ezekiel thirty-eight and thirty-nine.

And he gathers them together to battle: the number of whom is as the sand of the sea ( Revelation 20:8 ).

It is amazing that after one thousand years of Christ reigning upon the earth that people living in the reign of Christ will be deceived and turn with Satan to try to destroy Jesus Christ again. Multitudes of them will try, as many as the sand of the sea. That is a numberless multitude.

You say how could that be? I don't know. How could it be that man rebels today? I don't see how a logical thinking reasonable man could really set himself against God and rebel against God. I don't see how a person could do it, except that Satan has blinded their eyes that they cannot see the truth. They are really blind spiritually. "The natural man does not understand the things of the spirit neither can he know them" ( 1 Corinthians 2:14 ). And that is the only explanation I can give.

Having eyes to see, they will not see. There is none so blind as those who will not see. And there are people who just say, "I don't want to see it or don't want to hear it. Don't confuse me with the facts. I have made up my mind. Just leave me alone." And they just set their mind against it. And why and for what purpose? I don't know. For God only has your good at His heart. God is only interested in what is best for you. Why should you fight that? You are fighting against your own good and your own welfare, your own destiny. And why a person would want to do that I cannot understand, but such is and shall be the case.

Now, these souls that Satan deceives are those who are born during the thousand-year reign of Christ. We will be in our glorified bodies. Now what all the capacities of these bodies will be, I do not know. "We are now the sons of God. It doth not yet appear what we are going to be, but we know when He appears we are going to be like Him. We will see Him as He is" ( 1 John 3:2 ). I am certain we are going to have a lot of interesting marvelous capacities in our new glorified bodies.

For one I am not going to have to get on a stupid 747 to get all the way over to Israel and take seventeen hours in the air and arrive there weary and tired from jetlag. I really believe that in my new body I will be able to get there, zip, in a moment of time. "Hey, let's cruise over to Jerusalem and see what is going on." Poof. We're there. I think there are going to be a lot of capacities in our new bodies that the Lord has for us. They are sort of a universal body. We can say, "Hey, let's head out to the moon and see what is happening there." They are adaptable for anywhere. This body is only adaptable for the planet earth. It is out of the earth and for the earth. I am going to have a new body, which is of the heavens and universal. We are born in the image of the earth, earthy, so shall we bear the image of the heavens.

So, I am sort of excited about the new body. I know it is not going to have gimpy knees and crumbling teeth and fading eyesight. In fact, we'll probably have telescopic type of sight right through the walls of the houses. I think that we will have precognition. I think that we will know in advance when someone is planning to do something wrong. So, zip, we are right there and we can say, "No, no, no." And if they persist then, "bong", ruling with a rod of iron. It is going to be interesting to say the least.

So, Satan deceived them that have been born during the thousand-year reign of Christ, who have never really had an opportunity to express their rebellion against God. They have been forced to serve Jesus Christ. They have been forced to live by the laws of God. And man will reveal once and forever the righteousness of God's judgment in ridding the world and the universe of such rebels. The fact that after living for a thousand years in the ideal environment of God's kingdom and at that they rebel.

Now, notice that Satan is really a tool of God and under God's control. When God wants, He can chain him and will, and then release him again for a short time and then incarcerate him forever. But he is just serving a purpose of God. But it sort of points up the fallacy that some people so foolishly declare, and that is, hey, God says that all are sinners. So by my sin, I am only proving that God tells the truth. So how can God judge me for sinning when I am only proving that He is a true God? Such type of reasoning deserves its own judgment. "Let us do evil that good might come, because where sin abounds grace overflows" ( Romans 3:8 ). Well, then lets go out and sin, so God can show His grace.

So the devil that deceived them was cast into the lake of fire [Gehenna], where the beast and the false prophet are ( Revelation 20:10 ),

Not where they were, not where they were destroyed, not where they were consumed, not where they were annihilated; but where they are.

and shall be tormented day and night for ever and ever ( Revelation 20:10 ).

"Aionios perusi aionos:" from the ages to the ages. It is the Greek word for eternity. Is Gehenna then eternal torment and punishment? Is that fair for God? I am not going to touch that issue. That is what it says here. Now, you may do what you want with it to explain it or explain it away or whatever, but I am not going to touch it.

For over in chapter twenty-two I read, "If any man shall take away from the words of the book of this prophecy, God shall take away His part out of the book of life and out of the holy city, and from the things which are written in the book. If any man adds to the words of this prophecy, God shall add to him the plagues that are written in this book" ( Revelation 22:19 ). So, I am not going to touch it. You do what you want with it, but I am going to accept it as it is. You say, "Well, I don't understand it?" I don't understand it either, but I'm just going to leave it alone.

And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them ( Revelation 20:11 ).

God's Great White Throne Judgment of which you have heard so much.

And I saw the dead, small and great, standing before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things that were written in the books, according to their works ( Revelation 20:12 ).

Now, there are several books. There is the book of life. There are mentions of this book of life in the Old Testament and also in the New.

the sea gave up the dead which were in it ( Revelation 20:13 );

Now, who are the dead which are in the sea? I don't know. Maybe the sea covers a previous civilization that also rebelled against God. There are indications that Genesis one is not original creation, except in verse one. "In the beginning God created the heavens and the earth", "barra", out of nothing and brought something into existence. "And the earth was without form and void." God doesn't create things without form and void as a general rule. On each of the days of creation, God saw that He created and said, "It's good."

We are told in Isaiah forty-eight that God did not create the earth wasted and desolate. He created it to be inhabited. The Spirit of God moved on the face of the waters. The word "moved" in Hebrew is brooded as though in anger. It would seem that perhaps there was another civilization that existed on the planet earth prior to man in our present form that was destroyed in the wrath and the anger of God covered with water. The earth was then covered with water, the great ice age, and the pervious civilizations buried.

and death and hell delivered up the dead which were in them ( Revelation 20:13 ):

It could be that there is something to the legends of the lost continents of Atlantis and all. Who knows? I don't. But here it is interesting, it could just mean those that were buried at sea or those whose ashes were spread out over the sea, because no matter where your body is placed when you die, if you are unrighteous your soul is in hell. So, hell will disgorge its inhabitants separate from those in the sea. The sea gives up those, which are within it.

"And death and hell deliver up the dead which are in them." So, hell is not eternal. It is not the place of eternal punishment. It will come to an end as it disgorges its inhabitants that they might stand before the Great White Throne Judgment of God. Then when the sentence is pronounced upon them at that point, they are sent into Gehenna which is the second death and that is permanent. So, "The sea gave up the dead which were in it; and death and hell delivered up the dead which were in them."

and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire ( Revelation 20:13-15 ).

Men judged according to their works, their evil works. They said to Jesus one day, "what must we do to do the works of God?" He said, "This is the work of God, believe on Him who he has sent. Men who do not do the work of God will be judged then according to their own works"( John 6:28-29 ). "

Dr. Constable's Expository Notes

This "And I saw" introduces something else John saw in this vision (cf. Revelation 19:11; Revelation 19:17; Revelation 19:19; Revelation 20:1; Revelation 20:4; Revelation 20:12; Revelation 21:1-2). The continuation of chronological progression seems clear from the continued use of "And" to introduce new information. Almost every verse in this chapter begins with "And."

The "great white throne" John saw seems to be different from the thrones he referred to earlier in this chapter (Revelation 20:4). It is evidently God’s throne in heaven (cf. Revelation 4:2; Revelation 5:7; Daniel 7:9; Ezekiel 1:26-28). It is great because it is God’s throne and because it is the seat of this last judgment. Its whiteness suggests that the verdicts that proceed from it are pure, holy, and righteous (cf. Psalms 97:2; Daniel 7:9). The judgment described here is the last in a number of future judgments (cf. Revelation 20:4-5; Matthew 25:31-46; 2 Corinthians 5:10).

The one sitting on this throne is God. This is probably a general reference to the Father and Jesus Christ since both will judge finally (cf. Revelation 3:21; Revelation 4:2-3; Revelation 4:9; Revelation 5:1; Revelation 5:7; Revelation 5:13; Revelation 6:16; Revelation 7:10; Revelation 7:15; Revelation 19:4; Revelation 21:5; Revelation 22:1; Revelation 22:3; Revelation 22:12; Daniel 7:9-10; John 5:22-23; John 5:26-27; John 8:16; John 10:30; Hebrews 1:3).

John saw earth and heaven flee from God’s presence (cf. Psalms 114:3; Psalms 114:7). This seems to indicate that we have come to the end of His dealings with this earth as we know it (cf. 2 Peter 3:7; 2 Peter 3:10-12). The flight of the present earth and heaven from God’s presence strengthens the description of Him as the ultimate Judge.

Dr. Constable's Expository Notes

4. The judgment of the wicked 20:11-15

Barclay's Daily Study Bible

Chapter 20

THE THOUSAND YEAR REIGN OF CHRIST AND THE SAINTS ( Revelation 20:1-15 )

Since the great importance of this chapter is that it is what might be called the foundation document of Millennarianism or Chiliasm, it will be better to read it as a whole before we deal with it in detail.

20:1-15 1 And I saw an angel coming down out of heaven with the key of the abyss, and with a great chain in his hand. 2 And he laid hold of the dragon, the ancient serpent, who is the Devil and Satan, and bound him for a 3 thousand years, and cast him into the abyss, and locked him in, and set a seal over him, that he might no longer deceive the nations, until the thousand years were completed. After that he must be set free for a little time. 4 And I saw thrones, and those who had received the privilege of judgment sat upon them. And I saw the souls of those who had been beheaded because of their witness to Jesus, and for the sake of the word of God, and such as had not worshipped the beast nor his image, and who had not received the mark upon their forehead, and upon their hand. And they came to life again, and reigned with Christ for a thousand years. 5 The rest of the dead did not come to life again until the thousand years were completed. This is the 6 first resurrection. Blessed and holy is he who has a share in the first resurrection. Over these the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years. 7 And whenever the thousand years shall have been completed, Satan will be loosed from his prison, and 8 he will come forth to deceive the nations in the four corners of the earth, that is, Gog and Magog, to assemble them for war; and their number will be as the sand of the sea. 9 And they came up over the broad plain of the earth, and they encircled the camp of God's dedicated ones, and the beloved city; and fire came down from 10 heaven and devoured them; and the devil who deceived them was cast into the lake of fire and brimstone, where both the beast and the false prophet were, and they will be tortured day and night for ever and ever. 11 And I saw a great white throne and him who sat upon it. Earth and the sky fled from his presence, 12 and no place was found for them. And I saw the dead, the great and the small, standing before the throne; and books were opened. And another book was opened, the Book of Life; and the dead were judged by that which was written in these books, according to their deeds. 13 And the sea rendered up the dead in it, and Death 14 and Hades were cast into the lake of fire. This is the 15 second death, the lake of fire; and everyone who was not found written in the Book of Life was cast into the lake of fire.

Millennium means a period of one thousand years; and chiliasm is derived from the Greek chilias ( G5505) , a thousand. To put it briefly, the commonest form of Millennarianism teaches that for a thousand years before the end Christ will reign upon this earth in a kingdom of his saints; and after that will come the final struggle, the general resurrection, the last judgment and the final consummation.

We note two general facts: First, this was a very common belief in the early church and it still has its adherents. Second, this is the only passage in the New Testament in which it is clearly taught.

The picture is that first of all the Devil will be bound in the abyss for a thousand years. Then those who have been martyred for Christ, although the rest of mankind, even the Christians among them who did not suffer martyrdom, will not be resurrected. There will then be a period of a thousand years in which Christ and his saints will reign. After that for a brief time the Devil will be released. There will follow a final struggle and the general resurrection of all men. The devil will be finally defeated and cast into the lake of fire; his supporters will be burned up with fire from heaven; those whose names are in the Book of Life will enter into blessedness, but those whose names are not in the Book of Life will also be cast into the lake of fire.

This doctrine does not occur anywhere else in the New Testament but it was prevalent throughout the early church especially among those who had received their Christianity from Jewish sources. Here is our key. The origin of this doctrine is not specifically Christian but is to be found in certain Jewish beliefs about the Messianic age which were common in the time after 100 B.C.

Jewish Messianic beliefs were never an unvarying system. They varied from time to time and from thinker to thinker. The basis was that the Messiah would come and establish upon earth the new age, in which the Jewish nation would be supreme.

In the earlier times the general belief was that the kingdom so established would last for ever. God would set up a kingdom which would never be destroyed; it would break in pieces the other kingdoms, but it would stand for ever ( Daniel 2:44). It was to be an everlasting dominion ( Daniel 7:14, Daniel 7:27).

From 100 B.C. onwards there came a change. It was felt that this world was so incurably evil that within it the Kingdom of God could never finally come; and so there emerged the conception that the Messiah would have a limited reign and that after his reign the final consummation would come. The Apocalypse of Baruch foresees the defeat of the forces of evil; then the principate of the Messiah will stand for ever, until this world of corruption is at an end (Baruch 40:3). One section of Enoch sees history as a series of weeks. There are seven weeks of past history. The eighth is the week of the righteous, when a sword is given to the righteous and sinners are delivered into their hands, and the house of God is built. In the ninth week the evil are written down for destruction, and righteousness will flourish. In the tenth week comes judgment; and only then comes the eternal time of goodness and of God (Enoch 93:3-10).

There was much rabbinic discussion of how long the Messianic age would last before the final consummation arrived. Some said 40, some 100, some 600, some 1,000, some 2,000, some 7,000 years.

We look particularly at two answers. 2 Esdras is very definite. God is represented as saying: "My Son the Messiah shall be revealed, together with those who are with him, and shall rejoice the survivors for four hundred years. And it shall be, after these years, that my Son the Messiah shall die, and all in whom there is human breath. Then shall the world be turned into the primaeval silence seven days, like as at the first beginnings, so that no man is left." And then after that the new age comes ( 2Esther 7:28-29). This passage is unique in foretelling, not only a limited reign of the Messiah, but the Messiah's death. The period of four hundred years was arrived at by setting side by side two passages from the Old Testament. In Genesis 15:13 God tells Abraham that the period of the affliction of Israel will last for four hundred years. In Psalms 90:15 the prayer is: "Make us glad as many days as thou hast afflicted us, and as many years as we have seen evil." It was, therefore, held that the period of bliss, like the period of affliction, would last for 400 years.

More commonly it was held that the age of the world would correspond to the time taken for its creation and that the time of creation was 6,000 years. "A thousand years in thy sight are but as yesterday" ( Psalms 90:4). "One day with the Lord is as a thousand years, and a thousand years as one day" ( 2 Peter 3:8). Each day of creation was said to be 1,000 years. It was, therefore, held that the Messiah would come in the sixth thousand of the years; and the seventh thousand, the equivalent of the Sabbath rest in the creation story, would be the reign of the Messiah.

Although the reign of the Messiah was to be the reign of righteousness, it was often conceived of in terms of material blessings. "The earth also shall yield its fruit ten thousand-fold, and on each vine there shall be a thousand branches, and each branch shall produce a thousand clusters, and each cluster shall produce a thousand grapes, and each grape a cor (120 gallons) of wine" (Baruch 29:5, 6) Bar_6:1-73 ). There will be no more disease, no more untimely death; the beasts will be friendly with men; and women will have no pain in childbirth (2Baruch 73).

Here, then, we have the background of the idea of the Millennium. Already the Jews had come to think of a limited reign of the Messiah, which would be a time of the triumph of righteousness, and of the greatest spiritual and material blessings.

On the basis of this passage of the Revelation Millennarianism or Chiliasm was very widespread within the early Church, although it was never universal.

For Justin Martyr it was an essential part of orthodox belief, although he agreed that there were good Christians who did not accept it. "I and others, who are right-minded Christians at all points, are assured that there will be a resurrection of the dead, and a thousand years in Jerusalem, which will then be built adorned and enlarged as the prophets Ezekiel and Isaiah and others declare" (Dialogue with Trypho 80). Irenaeus also (Against Heresies 5: 32) firmly held to the belief in a Millennium upon earth. One of his reasons was the conviction that, since the saints and the martyrs had suffered upon earth, it was only just that upon earth they should reap the rewards of their fidelity. Tertullian also insisted upon the coming of the Millennium. Papias, the second century collector of so much material upon the Gospels, insisted that Jesus taught the doctrine of the Millennium, and he hands down as the words of Jesus a passage which foretells the wondrous fertility of the earth which is to come: "The days will come in which vines shall grow each having ten thousand shoots, and on each shoot ten thousand branches, and on each branch again ten thousand twigs, and on each twig ten thousand clusters, and on each cluster ten thousand grapes, and each grape when pressed shall yield five and twenty measures of wine. And when any of the saints shall have taken hold of one of their clusters, another shall cry, I am a better cluster; take me, bless the Lord through me. Likewise also a grain of wheat shall produce ten thousand heads, and every head shall have ten thousand grains, and every grain ten thousand pounds of fine flour, bright and clean, and the other fruits, seeds and the grass, shall produce in similar proportions, and all the animals, using these fruits which are products of the soil, shall become in their turn peaceable and harmonious, obedient to man in all subjection." Papias gives this passage as an actual saying of Jesus, but it can be seen that it is very close to the passage of 2Baruch which we have already quoted.

We have already said that, although many in the early church accepted the belief in the Millennium as a part of orthodoxy, many did not. Eusebius almost contemptuously dismisses Papias' report. "I suppose he got those ideas," he says, "through a misunderstanding of the apostolic records, not perceiving that the things said by them were said mystically in figures. For he seems to have been of very limited understanding" (Eusebius: The Ecclesiastical History 3: 38).

One of the things which brought discredit upon Millennarianism was the fact that it undoubtedly lent itself to a materialistic interpretation in which it offered physical as much as spiritual pleasures. Eusebius tells how the great scholar Dionysius had in Egypt to deal with a certain much-respected bishop called Nepos who taught "a millennium of bodily luxury upon this earth" (The Ecclesiastical History 7: 24). Cerinthus, a heretic, deliberately taught a millennium of "delights of the belly and sexual passion, eating and drinking and marrying" (Eusebius: The Ecclesiastical History 3: 28). Jerome spoke contemptuously of "these half-Jews who look for a Jerusalem of gold and precious stones from heaven, and a future kingdom of a thousand years, in which all nations shall serve Israel" (Commentary on Isaiah 60:1).

Origen rebuked those who looked for bodily pleasure in the Millennium. The saints will eat, but it will be the bread of life; they will drink, but it will be the cup of wisdom (De Principiis 2. 11. 2-3). It was Augustine, however, who, we may almost say, dealt Millennarianism its death blow. At one time he himself had been a Millennarian, although it was always spiritual blessings for which he longed. H. B. Swete summarizes Augustine's position: "He had learned to see in the captivity of Satan nothing else than the binding of the strong man by the stronger than he which the Lord had foretold ( Mark 3:27; Luke 11:22); in the thousand years, the whole interval between the first Advent and the last conflict; in the reign of the saints, the entire course of the kingdom of heaven; in the judgment given to them, the binding and loosing of sinners; in the first resurrection, the spiritual share in the Resurrection of Christ which belongs to the baptised" (Augustine: The City of God 20: 7). Augustine spiritualized the whole idea of the Millennium.

Millennarianism is by no means extinct within the Church; but it has never been the universally accepted belief of the Church, this is the only passage in the New Testament which unequivocally teaches it, its whole background is Jewish and not Christian, and the literal interpretation of it has always tended to run into danger and excess. It is a doctrine which has long since been left behind by the main stream of Christian thought and which now belongs to the eccentricities of Christian belief.

The Chaining Of Satan ( Revelation 20:1-3)

The abyss was a vast subterranean cavern beneath the earth, sometimes the place where all the dead went, sometimes the place where special sinners were kept awaiting punishment. It was reached by a chasm reaching down into the earth and this the angel locks in order to keep the Devil in the abyss.

It was the abyss which the devils feared most of all. In the story of the Gerasene demoniac the request of the devils was that Jesus would not command them to leave the man and to go out into the deep, that is, the abyss ( Luke 8:31).

The seal is set on the chasm to ensure the safe-keeping of the prisoner, just as the seal was set on the tomb of Jesus to make sure that he would not escape ( Matthew 27:66).

The Devil is to be kept in the abyss for a period of a thousand years. Even the way in which the word thousand is used in Scripture warns us against taking this literally. Psalms 50:10 says that the cattle on a thousand hills belong to God; and Job 9:3 says that a man cannot answer God once in a thousand times. Thousand is simply used to describe a very large number.

At the end of the period the Devil is to be let loose for a little time. H. B. Swete suggests that the reason for the final loosing of the Devil is this. In a period of peace and righteousness, in a time when the opposition, so to speak, did not exist, it might easily happen that people came to take their faith unthinkingly. The loosing of the Devil meant a testing-time for Christians, and there are times when a testing-time is essential, if the reality of the faith is to be preserved.

The Privilege Of Judgment ( Revelation 20:4-5)

In the first resurrection only those who have died and suffered for the faith are to be raised from the dead. The general resurrection is not to take place until after the thousand year reign of Christ upon earth. There is special privilege for those who have shown special loyalty to Christ.

Those who are to enjoy this privilege belong to two classes. First, there are those who have been martyred for their loyalty to Christ. The word used for the way in which they were killed means to behead with an axe, and denotes the most cruel death. Second, there are those who have not worshipped the beast and have not received his mark on their hand or on their forehead. H. B. Swete identifies these, as those who, although they were not actually martyred, willingly bore suffering, reproach, imprisonment, loss of goods, disruption of their homes and personal relationships for the sake of Christ.

In the ancient Church in the days of persecution two terms were used. Martyrs were those who actually died for their faith; confessors were those who suffered everything short of death for their loyalty to Christ. Both he who dies for Christ and he who lives for Christ will receive his reward.

Those who have been loyal to Christ are to receive the privilege of judgment. This is an idea which occurs more than once in the New Testament. Jesus is represented as saying that, when he returns to sit on the throne of his glory, his twelve apostles will sit on twelve thrones judging the twelve tribes of Israel ( Matthew 19:28). Paul reminds the litigious Corinthians that the destiny of the saints is to judge the world ( 1 Corinthians 6:2). Again we do not need to take this literally. The idea symbolized is that the world to come will redress the balance of this one. In this world the Christian may be a man under the judgment of men; in the world to come the parts will be reversed and those who thought they were the judges will be the judged.

The Privileges Of The Witnesses Of Christ ( Revelation 20:6)

(i) For them death has been utterly vanquished. The second death has no power over them. Physical death for them is not a thing to be feared, for it is the gateway to life everlasting.

(ii) They are to be the priests of God and of Christ. The Latin for priest is pontifex, which means a bridge-builder. The priest is the builder of a bridge between God and man; and he, as the Jews saw it, is the one man with the right of direct access into the presence of God. Those who have been loyal to Jesus Christ have the right of free entry into the presence of God; and they have the privilege of introducing others to Jesus Christ.

(iii) They are to reign with Christ. In Christ even the most ordinary man becomes a king.

The Final Struggle ( Revelation 20:7-10)

At the end of the thousand years the Devil is to be loosed, but he has learned no lesson; he begins where he has left off. He will assemble the nations for the final attack on God.

A final attack on Jerusalem by the hostile nations is one of the standard pictures of the last times in Jewish thought. We find it especially in Daniel 11:1-45 and in Zechariah 14:1-11. The Sibylline Orders (3: 663-672) tell how the kings of the nations shall throw themselves against the land in troops, only to be ultimately destroyed by God.

But here we come on a picture which etched itself deeply, if mysteriously, on Jewish thought, the picture of Gog and Magog. We find it first in Ezekiel 38:1-23; Ezekiel 39:1-29. There Gog of the land of Magog, the chief prince of Meshech and of Tubal, is to launch the great attack upon Israel and is to be in the end utterly destroyed. It may be that originally Gog was connected with the Scythians whose invasions--all men feared.

As time went on, in Jewish thought Gog ( H1463; G1136) and Magog ( H4031; G3098) came to stand for everything that is against God. The rabbis taught that Gog and Magog would assemble themselves and their forces against Jerusalem, and would fall by the hand of the Messiah.

The hostile armies under the Devil's leadership come up against the camp of God's people and against the beloved city, that is, Jerusalem; the hosts are consumed with fire from heaven, the Devil is cast into the lake of fire and brimstone to share the fate of the beast and of the false prophet, and the triumph of God is complete.

(1) The Final Judgment ( Revelation 20:11-15)

Now comes the final judgment. God, the Judge, is on his great white throne which symbolizes his unapproachable purity.

It may be that some will find a problem here. The regular picture of the New Testament is that Jesus Christ is judge. John 5:22 represents Jesus as saying: "The Father judges no one, but has given all judgment to the Son." In the Parable of the Sheep and Goats it is the glorified Christ who is the judge ( Matthew 25:31-46). In Paul's speech at Athens it is said that God has appointed a day in which he will judge the world by Jesus ( Acts 17:31). In 2 Timothy 4:1 Jesus is the one who is about to judge the living and the dead.

There are two answers to this apparent difficulty.

First, the unity of the Father and the Son is such that there is no difficulty in ascribing the action of the one to the other. That is in fact what Paul does. In Romans 14:10 he writes: "We shall all stand before the judgment seat of God." But in 2 Corinthians 5:10 he writes: "We must all appear before the judgment seat of Christ."

Second, it may be that the real reason why God is the judge in John's Revelation is that the whole background of the book is Jewish; to a Jew, even when he became a Christian, God stood unique; and it would seem natural to him that God should be judge.

As John tells the story, the judgment begins with the passing away of this present world; earth and sky flee from his presence. John is thinking in pictures which are very familiar in the Old Testament. God laid the foundations of the earth, and the heavens are the work of his hands. None the less it is still true that "they will perish ... they will all wear out like a garment; thou changest them like raiment, and they pass away" ( Psalms 102:25-27). "The heavens will vanish like smoke, the earth will wear out like a garment" ( Isaiah 51:6). "Heaven and earth will pass away" ( Mark 13:31). "The heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and the works that are upon it will be burned up" ( 2 Peter 3:10). The new man in Christ must have a new world in Christ.

(2) The Final Judgment ( Revelation 20:11-15 Continued)

Now follows the judgment of mankind.

It is the judgment of great and small. There is none so great as to escape the judgment of God, and none so unimportant as to fail to win his vindication.

Two kinds of book are mentioned. The first contains the records of the deeds of men. This is a common idea in Scripture. "The court sat in judgment," says Daniel, "and the books were opened" ( Daniel 7:10). In Enoch the sealed books are opened before the Lord of the sheep (Enoch 90:20). The Apocalypse of Baruch foretells the day when "the books shall be opened in which are written the sins of all those who have sinned, and again also the treasuries in which the righteousness of all those who have been righteous in creation is gathered" (Baruch 24:1). When the present age passes away, the books will be opened before the face of the firmament, and all shall see together (4 Ezra 6:20).

The idea is simply that a record of all men's deeds is kept by God. The symbolism is that all through life we are writing our own destiny; it is not so much that God judges a man as that a man writes his own judgment.

The second book is the Book of Life. This, too, occurs often in Scripture. Moses is willing to be blotted out of the Book of Life if it will save the people ( Exodus 32:32). It is the prayer of the Psalmist that the wicked will be blotted out of the Book of the Living and not written with the righteous ( Psalms 69:28). Isaiah speaks of those who are written among the living ( Isaiah 4:3). Paul speaks of his fellow-labourers whose names are in the Book of Life ( Php_4:3 ). It is the promise of the Risen Christ to the Church at Sardis that the name of him who overcomes will not be blotted out of the Book of Life ( Revelation 3:5). Those whose names are not written in the Book of Life are given over to destruction ( Revelation 13:8). The idea behind this is that every ruler had a roll-book of living citizens under his control; and, of course, when a man died, his name was removed from the roll. Those whose names are in the Book of Life are those who are living, active citizens of the kingdom of God.

At the time of judgment it is said that the sea will give up its dead. The point is twofold. First, in the ancient world burial was all important; if a man did not obtain burial, his spirit would wander, homeless, neither in earth nor in heaven. And, of course, those who died at sea could never be buried. John means that even such as these will appear before the judgment seat of God. Second, H. B. Swete puts the matter in a more general form. "The accidents of death," he says, "will not prevent any from appearing before the judge." No matter how a man dies, he will not escape his punishment nor lose his reward.

Finally, Death and Hades are thrown into the lake of fire. As H. B. Swete puts it, these voracious monsters who have themselves devoured so many are in the end themselves destroyed. In the judgment those who are not in the Book of Life are condemned to the lake of fire with the Devil, their master, but for those whose names are in the Book of Life, death is for ever vanquished.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Revelation 20:11

20:11–15 John here narrates the final judgment, in which all the dead stand before God’s throne and receive His justice.

[If it is a reference to God’s final judgment on Jerusalem, it is a type of the judgment we will face. God operates in every age the same way - judgment and blessings. ]

Then I saw . . This “And I saw” introduces something else John saw in this vision (cfRevelation 19:11, Revelation 19:17, Revelation 19:19; Revelation 20:1, Revelation 20:4, Revelation 20:12; Revelation 21:1-2). The continuation of chronological progression seems clear from the continued use of “And” to introduce new information. Note that almost every verse in this chapter begins with “And.” [καὶ]- Constable

a great white throne . . Victory and judgment; white symbolizes pureity, justice, and righteousness.

Nearly 50 times in Revelation there is the mention of a throne. This is a judgment throne, elevated, pure, and holy. God sits on it as judge (cf. Revelation 4:2, Revelation 4:3, Revelation 4:9; Revelation 5:1, Revelation 5:7, Revelation 5:13; Revelation 6:16; Revelation 7:10, Revelation 7:15) in the person of the Lord Jesus Christ. See Revelation 21:5-6; John 5:22-29; Acts 17:31. - MSB

a great white throne . . Probably not absolutely the same as that of Revelation 4:2 &c.: the King is to sit now not as Lawgiver or Administrator but as Judge. Possibly it is called “great” as compared with the thrones of Revelation 20:4; “white,” of course, as symbolical of the holiness and purity of the judgement to be administered. - CBSC

...in the final judgement there is but one throne, since there is but One judge; cf. Hebrews 12:23 - Swete

Him sat on it . . The one sitting on this throne is God. This is probably a general reference to the Father and Jesus Christ since both will judge finally (cf. Revelation 3:21; Revelation 4:2-3, Revelation 4:9; Revelation 5:1, Revelation 5:7, Revelation 5:13; Revelation 6:16; Revelation 7:10, Revelation 7:15; Revelation 19:4; Revelation 21:5; Revelation 22:1, Revelation 22:3, Revelation 22:12; Daniel 7:9-10; John 5:22-23, John 5:26-27; John 8:16; John 10:30; Heb. 1:3). - Constable

In the NT God has made Christ the Judge (cf. John 5:22, John 5:27; John 9:39; Acts 10:42; Acts 17:31; 2 Corinthians 5:10; 2 Timothy 4:1 and 1 Peter 4:5). - Utley

from whose face the earth and haven fled away . . Heaven in this context does not refer to God’s throne, but to the atmosphere above the earth as in Genesis 1:1.- Utley

earth and the heaven fled away . . John saw the contaminated universe go out of existence. Peter described this moment in 2 Peter 3:10-13 (see notes there). The universe is “uncreated,” going into non-existence (cf. Matthew 24:35). - MSB

fled away . . This was not flight from one locality to another--the phrase fled away indicated complete disappearance. - Wallace

This seems to indicate that we have come to the end of His dealings with this earth as we know it (cf. 2 Peter 3:7, 2 Peter 3:10-12). - Constable

And there was found no place for them . . The language of poetic imagery captures the fading character of everything of the world (1 John 2:17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Hebrews 9:27). - EBCNT

That the destruction will be by fire is not stated here, or anywhere but in 2 Peter 3:10, 2 Peter 3:12, and perhaps 2 Thessalonians 1:7-8. In St Peter l.c. we have this destruction of the world by fire compared with the destruction by the Flood, and this parallel seems to have been recognised in popular Jewish belief. - CBSC

Gill's Exposition of the Whole Bible

And I saw a great white throne,.... This vision refers not to the Gospel dispensation, from the exaltation of Christ to his second coming; when he sat down on his throne at the right hand of God, and was declared Lord and Christ; when there was a shaking of the heavens and the earth, a removing of the Mosaic economy, and the ordinances of the ceremonial law in Judea, and of Paganism in the Gentile world; when the Gospel was preached to all nations, and the dead in sins were quickened, and arose and stood before the throne of grace; when the books of the Scriptures were opened and explained, and the book of life was also opened; and by the conversion of some, and not others, it was known who were written in it and who were not, and men were judged to be alive or dead in a spiritual sense, according to the influence the opening of these books had upon them; and the powers of the world, comparable to a sea, and of death and hell, were not able to hold in the dead in sin, when they were called to life, with respect to whom death and hell were destroyed; nor was the Gospel the savour of death to any but to such who were not written in the book of life. This, in other words, is the sum of Cocceius's sense of this vision; but this affair will be over, and all God's elect gathered in by the preaching of the Gospel, before this vision takes place: nor does it respect the restoration of the Jews, who now are as dead, like Ezekiel's dry bones, but will at this time be quickened, and stand upon their feet an exceeding great army, and will be gathered from the several parts where they are as dead; and when it will be known by their conduct and behaviour who are God's elect among them, and who are not; which is Brightman's interpretation of the vision: but this, as we have seen, will come to pass according to the vision in the preceding chapter, before the thousand years begin; whereas this vision will not begin to be accomplished until they are ended: it is best therefore to understand it of the general judgment at the last day, which is the common sense of ancient and modern interpreters; though it seems only to regard the judgment of the wicked, for no other are made mention of in it: the "throne" here seen is a throne of judgment; it is called a "great" one, because a great Person sat upon it, the Word of God, the King of kings and Lord of lords, even he who is the great God, and Judge of the whole earth; and because of the great work that will be transacted upon it, the judgment of all the wicked; this will be the greatest assize that ever was held; it is called the judgment of the great day, and the great and dreadful day of the Lord, #Jude 6 Mal 4:5 this throne is also said to be a "white" one; just as the same Person is said to sit upon a white cloud, and ride upon a white horse, Revelation 14:14 it may be in allusion either to a white and serene cloud, or to a throne of ivory, such an one as Solomon made, 2 Chronicles 9:17 and this is either expressive of the majesty and splendour of it, it being a throne of glory, or a glorious throne, Matthew 25:31 or else it may denote the purity and justice of him that sits on it, according to which he will proceed in judgment, and finish it; his character is the righteous judge, and the judgment he will execute will be righteous judgment:

and him that sat on it; the throne was not empty, one sat upon it, who is no other than the Son of God; to whom all judgment is committed, and who is ordained to be Judge of quick and dead; and is every way fit for it, being of great knowledge, wisdom, and sagacity, and of great integrity and faithfulness, as man and Mediator, and being, as God, both omniscient and omnipotent, and so capable both of passing a right sentence, and of executing it; to which may be added, his great majesty and glory, necessary to strike an awe, and command an attention to him:

from whose face the earth and the heavens fled away, and there was found no place for them; which is to be understood not figuratively, as in Revelation 6:14 where in the one place is described the destruction of Paganism, and in the other the destruction of the Papacy, and all antichristian powers; but literally, and not of the present earth and heaven, as they now are, for these will be burnt up with fire at the beginning of the thousand years, but of the new heaven and new earth, at the end of them; and the phrases of fleeing away, and place being found no more for them, show the entire annihilation and utter abolition of them; after this there will be no place in being but the heaven of angels and saints, and the lake of fire, in which are the devils and damned spirits: but though this is mentioned here, it will not be till after the judgment is over; for how otherwise will the dead have a place to stand in before the throne, or hell, that is the grave, and also the sea, give up their dead, Revelation 20:12 but it is observed here, though afterwards done, to set off the majesty of the Judge upon the throne, at whose sight, and by whose power, this will be effected.

Henry's Complete Commentary on the Bible

      11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.   12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.   13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.   14 And death and hell were cast into the lake of fire. This is the second death.   15 And whosoever was not found written in the book of life was cast into the lake of fire.

      The utter destruction of the devil's kingdom very properly leads to an account of the day of judgment, which will determine every man's everlasting state; and we may be assured there will be a judgment when we see the prince of this world is judged,John 16:11. This will be a great day, the great day, when all shall appear before the judgment-seat of Christ. The Lord help us firmly to believe this doctrine of the judgment to come. It is a doctrine that made Felix tremble. Here we have a description of it, where observe, 1. We behold the throne, and tribunal of judgment, great and white, very glorious and perfectly just and righteous. The throne of iniquity, that establishes wickedness by a law, has no fellowship with this righteous throne and tribunal. 2. The appearance of the Judge, and that is the Lord Jesus Christ, who then puts on such majesty and terror that the earth and the heaven flee from his face, and there is no place found for them; there is a dissolution of the whole frame of nature, 2 Peter 3:10. 3. The persons to be judged (Revelation 20:12; Revelation 20:12): The dead, small and great; that is, young and old, low and high, poor and rich. None are so mean but they have some talents to account for, and none so great as to avoid the jurisdiction of this court; not only those that are found alive at the coming of Christ, but all who have died before; the grave shall surrender the bodies of men, hell shall surrender the souls of the wicked, the sea shall surrender the many who seemed to have been lost in it. 4. The rule of judgment settled: The books were opened. What books? The books of God's omniscience, who is greater than our consciences, and knows all things (there is a book of remembrance with him both for good and bad); and the book of the sinner's conscience, which, though formerly secret, will now be opened. And another book shall be opened--the book of the scriptures, the statute-book of heaven, the rule of life. This book is opened as containing the law, the touchstone by which the hearts and lives of men are to be tried. This book determines matter of right; the other books give evidence of matters of fact. Some, by the other book, called the book of life, understand the book of God's eternal counsels; but that does not seem to belong to the affair of judgment: in eternal election God does not act judicially, but with absolute sovereign freedom. 5. The cause to be tried; and that is, the works of men, what they have done and whether it be good or evil. By their works men shall be justified or condemned; for though God knows their state and their principles, and looks chiefly at these, yet, being to approve himself to angels and men as a righteous God, he will try their principles by their practices, and so will be justified when he speaks and clear when he judges. 6. The issue of the trial and judgment; and this will be according to the evidence of fact, and rule of judgment. All those who have made a covenant with death, and an agreement with hell, shall then be condemned with their infernal confederates, cast with them into the lake of fire, as not being entitled to eternal life, according to the rules of life laid down in the scripture; but those whose names are written in that book (that is, those that are justified and acquitted by the gospel) shall then be justified and acquitted by the Judge, and shall enter into eternal life, having nothing more to fear from death, or hell, or wicked men; for these are all destroyed together. Let it be our great concern to see on what terms we stand with our Bibles, whether they justify us or condemn us now; for the Judge of all will proceed by that rule. Christ shall judge the secrets of all men according to the gospel. Happy are those who have so ordered and stated their cause according to the gospel as to know beforehand that they shall be justified in the great day of the Lord!

Spurgeon's Verse Expositions of the Bible

An Awful Contrast

July 11th, 1886 by C. H. SPURGEON (1834-1892)

"Then did they spit in his face." Matthew 26:67 .

"And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away." Revelation 20:11 .

Guided by our text in Matthew's Gospel, let us first go in thought to the palace of Caiaphas the high priest, and there let us, in deepest sorrow, realize the meaning of these terrible words: "Then did they spit in his face." There is more of deep and awful thunder in them than in the bolt that bursts overhead, there is more of vivid terror in them than in the sharpest lightning flash: "Then did they spit in his face." Observe that these men, the priests, and scribes, and orders, and their servitors, did this shameful deed after they had heard our Lord say, "Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. "It was in contempt of this claim, in derision of this honor which he foretold for himself, that "then did they spit in his face," as if they could bear it no longer, that he, who stood to be judged of them, should claim to be their Judge; that he, whom they had brought at dead of night from the garden of Gethsemane as their captive, should talk of coming in the clouds of heaven: "Then did they spit in his face." Nor may I fail to add that they thus assaulted our Lord after the high priest had rent his clothes. My brethren, do not forget that the high priest was supposed to be the representative of everything that was good and venerable among the Jews. The high priest was the earthly head of their religion; he it was who, alone of mortal men, might enter within the mysterious veil; yet he it was who condemned the Lord of glory, as he rent his clothes, and said, "He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy." It makes me tremble as I think of how eminent we may be in the service of God, and yet how awfully we may be enemies of the Christ of God. Let none of us think that, though we even clamber up to the highest places in the church, we are therefore saved. We may be high priests, and wear the Urim and the Thummim, and put on the breastplate with all its wondrous mystic stones, and bind around us the curious girdle of the ephod, and yet, for all that, we may be ringleaders in expressing contempt of God and of his Christ. It was when Caiaphas, the high priest, had pronounced the word of condemnation against Christ, that "then did they spit in his face." God grant that we may never take upon ourselves any office in the Church of God, and then, girt about with the authority and influence which such an office might lend to us, be the first to pour derision and contempt upon the Christ of God! Yet I do not hesitate to say that when men look to the earthly priesthood instead of looking to Christ, the great High Priest, when men are taught to trust in the mass instead of trusting in Christ's one sacrifice for sin upon the cross, it is then that the very priests do lead the way in spitting in his face. Antichrist never more surely dwells anywhere than in the place where Christ is thus dishonored, and none do him such dire disgrace as those who ought to bow at his feet, and lift him high among the sons of men, yet who reject him, and refuse his rightful claims. "Then did they spit in his face," after he had proclaimed his Godhead as King and Judge of all, and after the man who ought to have been his principal earthly servant had turned arch-traitor, and led the way in contempt of him by accusing him of blaspheming. "Then did they spit in his face." There are two or three thoughts that come to my mind when I think that these wicked men did actually spit in Christ's face, in that face which is the light of heaven, the joy of angels, the bliss of saints, and the very brightness of the Father's glory. This spitting shows us, first, how far sin will go. If we want proof of the depravity of the heart of man, I will not point you to the stews of Sodom and Gomorrah, nor will I take you to the places where blood is shed in streams by wretches like to Herod and men of that sort. No, the clearest proof that man is utterly fallen, and that the natural heart is enmity against God, is seen in the fact that they did spit in Christ's face, did falsely accuse him, and condemn him, and lead him out as a malefactor, and hang him up as a felon that he might die upon the cross. Why, what evil had he done? What was there in his whole life that should give them occasion to spit in his face? Even at that moment, did his face flash with indignation against them? Did he look with contempt upon them? Not he; for he was all gentleness and tenderness even towards these his enemies, and their hearts must have been hard and brutal indeed that "then did they spit in his face." He had healed their sick, he had fed their hungry, he had been among them a very fountain of blessing up and down Judaea and Samaria; and yet, "then did they spit in his face." I say again, relate not to me the crimes of ancient nations, nor the horrible evils committed by uncivilized men, nor the more elaborate iniquities of our great cities; tell me not of the abominations of Greece or Rome; this this, in the sight of the angels of God, and in the eyes of the God of the angels, is the masterpiece of all iniquity: "Then did they spit in his face." To enter into the King's own palace, and draw near to his only-begotten Son, and to spit in his face, this is the crime of crimes which reveals the infamous wickedness of men. Humanity stands condemned of the blackest iniquity now that it has gone as far as to spit in Christ's face. My meditation also turns towards the Well-beloved into whose face they spat; and my thought concerning him is this, how deep was the humiliation he had to endure! When he was made sin for us, though he himself knew no sin; when our Lord Jesus Christ took upon himself the iniquities of his people, and was burdened with the tremendous weight of their guilt, it became incumbent upon the justice of God to treat him as if he were actually a sinner. He was no sinner, and he could be none; he was perfect man and perfect God, yet he stood in the place of sinners, and the Lord caused to meet upon him the iniquity of all his people. Therefore, in the time of humiliation, he must not be treated as the Son of God, neither must he be held in honor as a righteous man; he must first be given up to shame and to contempt, and then to suffering and to death; and, consequently, he was not spared this last and most brutal of insults: "Then did they spit in his face." O my Lord, to what terrible degradation art thou brought! Into what depths art thou dragged through my sin, and the sin of all the multitudes whose iniquities were made to meet upon thee! O my brothers, let us hate sin; O my sisters, let us loathe sin, not only because it pierced those blessed hands and feet of our dear Redeemer, but because it dared even to spit in his face! No one can ever know all the shame the Lord of glory suffered when they did spit in his face. These words glide over my tongue all too smoothly; perhaps even I do not feel them as they ought to be felt, though I would do so if I could. But could I feel as I ought to feel in sympathy with the terrible shame of Christ, and then could I interpret those feelings by any language known to mortal man, surely you would bow your heads and blush, and you would feel rising within your spirits a burning indignation against the sin that dared to put the Christ of God to such shame as this. I want to kiss his feet when I think that they did spit in his face. Then, once more, my thoughts run to him again in this way, I think of the tender omnipotence of his love. How could he bear this spitting when, with one glance of his eye, had he been but angry, the flame might have slain them, and withered them all up? Yet he stood still even when they did spit in his face; and they were not the only ones who thus insulted him, for, afterwards, when he was taken by the soldiers into Pilate's hall, they also spat upon him in cruel contempt and scorn.

"See how the patient Jesus stands, Insulted in his lowest case! Sinners have bound the Almighty hands, And spit in their Creator's face."

How could he bear it? Friends, he could not have borne it if he had not been omnipotent. That very omnipotence, which would have enabled him to destroy them, was omnipotence of love as well as omnipotence of force. It was this that made him if I may so say, "restrain himself," for there is no omnipotence like that which doth restrain omnipotence. Yet so it was that he could endure this spitting from men; but can you think of this marvellous condescension without feeling your hearts all on fire with love to him, so that you long to do some special act of homage to him, by which you may show that you would fain recompense him for this shame if you could? I will not say more about that point, for the shameful fact stands indelibly recorded in the Scripture: "Then did they spit in his face;" but I want to bring the truth home, brethren, and to show you how we may have done to Christ what these wicked men did. "Oh!" says one, "I was not there; I did not spit in his face." Listen; perhaps you have spat in his face, perhaps even you have spat in his face. You remember that touching hymn that we sometimes sing,

"My Jesus! say what wretch has dared Thy sacred hands to bind? And who has dared to buffet so Thy face so meek and kind?

"My Jesus I whose the hands that wove That cruel thorny crown? Who made that hard and heavy cross That weighs thy shoulders down?

"My Jesus! who with spittle vile Profaned thy sacred brow? Or whose unpitying scourge has made Thy precious blood to flow?

"'Tis I have thus ungrateful been, Yet, Jesus, pity take! Oh, spare and pardon me, my Lord, For thy sweet mercy's sake!"

There are still some who spit in Christ's face by denying his Godhead. They say, "He is a mere man; a good man, it is true, but only a man;" though how they dare say that, I cannot make out, for he would be no good man who claimed to be God if he was not God. Jesus of Nazareth was the basest of impostors who ever lived if he permitted his disciples to worship him, and if he left behind him a life which compels us to worship him, if he was not really and truly God; therefore, of all those who declare that he is not God, and there is a very great company of them even amongst the nominally religious people of the present day, we must sorrowfully, but truthfully say, "Then did they spit in his face." They also do the same who rail at his gospel. There are many, in those days, who seem as if they cannot be happy unless they are tearing the gospel to pieces. Especially is that divine mystery of the substitutionary sacrifice of Christ the mark for the arrows of the wise men, I mean those who are wise according to the wisdom of this world. We delight to know that our Lord Jesus Christ suffered in the room and place and stead of his people.

"He bore that we might never bear His Father's righteous ire."

Yet I have read some horrible things which have been written against that blessed doctrine, and as I read them I could only say to myself, "Then did they spit in his face." If there is anything that is beyond all else the glory of Christ, it is his atoning sacrifice; and if ever you thrust your finger into the very apple of his eye, and touch his honor in the tenderest possible point, it is when you have aught to say against his offering of himself a sacrifice unto God, without blemish and without spot, that he might put away the iniquities of his people. Wherefore judge yourselves in this matter, and if ye have ever denied Christ's Deity, or if ye have ever assailed his atoning sacrifice, it might truly have been said of you, "Then did they spit in his face." Further, this evil is also done when men prefer their own righteousness to the righteousness of Christ. There are some who say, "We do not need pardon, we do not want to be justified by faith in Christ, we are good enough already," or, "We are working out our own salvation; we mean to save ourselves." O sirs, if you can save yourselves, why did Jesus bleed upon the cross? It was a superfluity indeed that the Son of God should die in human form if there be a possibility of salvation by your own merits; and if you prefer your merits to his, it must be said of you also, "Then did they spit in his face." Your righteousnesses are only filthy rags; and if you prefer these to the fair white linen which is the righteousness of saints, if you think to wash yourselves in your tears, and so you despise that precious blood apart from which there is no purging of our sin, still to you does our text apply, "then did they spit in his face," when they preferred their own righteousness to Christ's. I have often spoken to you about the parable of the prodigal son; but, possibly, your case is more like that of the elder brother in the parable; you have your portion of goods, it is all your own, and you are keeping it. You are rich, and increased in goods, and have need of nothing. You are self-righteous, you think that you can do very well without God and without Christ, and you half suspect that God can hardly do without you. You are doing so very well in the observance of rites and ceremonies, and the performance of charity and devotions that, if you go into the far country, you will cut a very respectable figure; you will be one of those excellent citizens of that country who will, in due time, send some poor prodigal into your fields to feed your swine. I am inclined to believe that your case is even more sad and hopeless than that of the prodigal himself. You, too, have gone far away from God, you are living without him. He is not in all your thoughts, you could almost wish that there were no God, for then there would be no dark cloud hovering in the distance to spoil your summer's day, no fear of storms to come to mar the joy of the hour. Just as truly as of the avowed infidel who openly rejects Christ, it must be said of you, "Then did they spit in his face." The same thing is, oh! so sadly true when anyone forsakes the profession of being a follower of Christ's. There are some, alas! who, for a time, have appeared to stand well in the Church of God, I will not judge them, but there have been some who, after making a profession of religion, have deliberately gone back to the world. After seeming for a while to be very zealous, they have become worldly, gay, and perhaps even lascivious and vile. They break the Sabbath, they neglect the Word of God, they forsake the mercy-seat; and their last end is worse than their first. When a man forsakes Christ for a harlot, when he gives up heaven for gold, when he resigns the joys he professed to have had in Christ in order that he may find mirth in the company of the ungodly, it is another instance of the truth of these words, "Then did they spit in his face." To prefer any of these things to Christ, is infamous; and the mere act of spitting from the mouth seems little compared with this sin of spitting with the very heart and soul, and pouring contempt upon Christ by choosing some sin in preference to him. Yet, alas! how many are thus still spitting in Christ's face. Perhaps some now present are doing it. If, dear friends, our conscience in any measure accuses us of this sin, let us at once confess it; let us humble ourselves before the Lord; and with the very mouth that spat upon him, let us kiss the Son lest he be angry, and we perish from the way, when his wrath is kindled but a little. And when we have confessed the sin, let us believe that he is able and willing to forgive us. I know that it requires a great act of faith, when sin is consciously felt, to believe in the splendor of divine mercy; but, dear friends, do believe it. Do the Lord Jesus the great honor of saying to him, "Gracious Lord, wash me in thy precious blood; though I did spit in thy face, wash me in that cleansing fountain, and I shall be whiter than snow;" and according to your faith, so shall it be done unto you. You shall have the forgiveness even of this great sin if you confess it, and believe that Christ is both able and willing to forgive it. And when you have done that, then let your whole life be spent in trying to magnify and glorify him whom you and others have defamed and dishonored. Oh, I think that, if I had ever denied Christ's Deity, I should want to stand in this pulpit night and day to revoke what I had said, and to declare him to be the Son of God with power! I think that, if I had ever set up anything in opposition to him, I should want day and night to be setting him up above everything else, as indeed, I long to do. Come, Christian brethren and sisters, let us do something unusual in Christ's honor; let us find out something or invent something fresh, either in the company of others or all by ourselves, by which we may further glorify his blessed name. Yet once more, if ever anybody should despise us for Christ's sake, let us not count it hard, but let us be willing to bear scorn and contempt for him. Let us say to ourselves, "'Then did they spit in his face.' What, then, if they also spit in mine? If they do, I will 'hail reproach, and welcome shame,' since it comes upon me for his dear sake." See, that wretch is about to spit in Christ's face! Put your cheek forward, that you may catch that spittle upon your face, that it fall not upon him again, for as he was put to such terrible shame, every one who has been redeemed with his precious blood ought to count it an honor to be a partaker of the shame, if by any means we may screen him from being further despised and rejected of men. There, dear friends, I have not preached, I have just talked very, very feebly, and not at all as I wished and hoped I might be able to do, about this wonderful text: "Then did they spit in his face." Now try to follow me, just for a few minutes, while I let you see that same face in a very different light. Our second text is in the 20th chapter of the Revelation, at the 11th verse: "And I saw a great white throne, and him that sat on it, from whose face the ear and heaven fled away; and there was found no place for them." This passage needs no words of mine to explain it. Notice how the apostle begins: "I saw." Oh, I wish I had the power to make you also see this great sight! Sometimes, vividly to realize a truth even once, is far better than to have merely heard it stated ten thousand times. I remember the story of a soldier who was employed in connection with one of the surveys of Palestine. He was with some others of the company in the valley of Jehoshaphat, and without thinking seriously of his words, he said to his comrades, "Some people say that, when Christ shall come a second time to judge the world, the judgment will take place in the valley of Jehoshaphat, in this very place where we now are." Then he added, "When the great white throne shall be set, I wonder whereabouts I shall be." It is said that he carelessly exclaimed, "I shall sit here upon this big stone," and he sat down; but in an instant he was struck with horror, and he fainted, because in the act of sitting down he had begun to realize somewhat of the grandeur and the terror of that tremendous scene. I wish I knew how to do or say anything by which I could make you realize this scene that John saw in vision. The Lord Jesus Christ went up to heaven from the top of Olivet in his own proper body, and he shall so come in like manner as he was taken up into heaven; but he shall come, not the lowly Man of sorrows, but as Judge of all seated upon a great white throne; and John says, "I saw it." As we sang, a few minutes ago,

"The Lord shall come! but not the same As once in lowliness he came; A silent lamb before his foes, A weary man, and full of woes.

"The Lord shall come! a dreadful form, With rainbow wreath and robes of storm; On cherub wings, and wings of wind, Appointed Judge of all mankind."

I wish, dear friends, that even in your dreams you might see this sight, for, though I have no trust in dreams by themselves, yet any realization of this great truth will be better than the mere hearing of it. "I saw," said John, "a great white throne." He saw a throne, for Christ now reigns, he is King of kings, and Lord of lords; and when lie comes again, he will come in the power of universal sovereignty as the appointed Judge of all mankind. He will come upon a throne; That throne is said to be white. What other throne can be so described? The thrones of mere mortals are often stained with injustice, or bespattered with the blood of cruel wars; but Christ's throne is white, for he doeth justice and righteousness, and his name is truth. It will also be a great white throne, a throne so great that all the thrones of former kings and princes shall be as nothing in comparison with it. The thrones of Assyria, and Babylon, and Persia, and Greece, and Rome, shall all seem only like tiny drops of dew to be exhaled in a moment; but this great white throne shall be the recognized seat of the King of kings, the Sovereignty over all sovereignties: "I saw a great white throne." John not only saw the great white throne, but also "HIM that sat upon it." What a wondrous sight was that! John saw him, whose eyes are "as a flame of fire, and his feet like unto fine brass, as if they burned in a furnace." John saw him whose divine majesty shall shine resplendent even through the nail-prints which he shall still wear when seated on the great white throne. What a sight it was to John, who had leaned his head upon Christ's bosom, to behold that same Master, whom he had seen die upon the cross, now sitting upon the throne of universal judgment: "I saw a great white throne, and him that sat upon it." Now notice what happened: "from whose face the earth and the heaven fled away." As soon as ever this great white throne appeared, heaven and earth began to roll away like a wave receding from the shore. What must HE be before whose face heaven and earth shall retreat as in dismay? Observe, first, Christ's power. He does not drive away the heaven and the earth; he does not even speak to them; the sight of his face is all that is needed, and the old heaven, and the old sinstained earth, shall begin to flee away, "the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up;" and all that by the mere showing of Christ's face. He does not have to lift his arm, he has not to seize a javelin, and to hurl it at the condemned earth; at the sight of his face, heaven and earth shall flee away. Behold the terror of Christ's majesty. And what will you do in that day, you who did spit in his face, you who did despise him? What will you do in that day? Suppose the great judgment day had already come, suppose that the great white throne was just over yonder, and that when this service was over, you must appear with all the risen dead before your Judge. One would have to say, "I have refused him; how shall I dare to look in his face?" Another would cry, "He drew me once, I felt the tugging of his love, the drawings of his spirit but I resisted, and would not yield. How can I meet him now? How can I look him in the face?" Another will have to say, "I had to strive hard to escape from the grasp of his hand of mercy; I stifled conscience, and I went back into the world." You will all have to look into that face, and that face will look at all of you. One will have to say, "I gave up Christ for the world." "I gave him up for the theater," another must say. "I gave him up for the dancing saloon," another will say. "I gave him up for the love of women," another will say. "I gave him up that I might carry on my business as I could not carry it on if I was a true Christian; I gave up Christ for what I could get." You will have to say all this, and that very soon. As surely as you see me upon this platform now, you shall see the King upon the great white throne then, that King who was once despised and rejected of men. O sirs, I would that ye would think of all this! It is not one hundredth part so much my concern as it is yours; I am not afraid to see Christ's face, for he hath looked on me in love, and blotted out all my sin, and I love him, and long to be with him for ever and ever. But if you have never had that look of love, if you have never been reconciled to him, I ask you; by the love you bear yourselves, to begin to think about this matter. Begin to prepare to meet this King of men, this Lord of love, who, as surely as he is the Lord of love, will be the King of wrath, for there is no anger like the anger of love. There is no indignation like "the wrath of the Lamb," of which we read a few minutes ago. Divine love, when it has become righteous indignation, burns like coals of juniper, and is quenchless as hell. Wherefore,

"Ye sinners, seek his grace, Whose wrath ye cannot bear; Fly to the shelter of his cross, And find salvation there;"

and ere heaven and earth begin to flee away from the face of him who sits upon the throne, and ere ye yourselves begin to cry to the rocks to cover you and the mountains to hide you from that face, seek ye his face with humble penitence and faith, that you may be prepared to meet him with joy in that last tremendous day. If what I have been saying be all a dream, dismiss it, and go your ways to your sins; but if these things be the very truth of God, and verily they are, do act as sane men should, think them over, and prepare to meet your Judge. God help you to do so, for Christ's sake! Amen.

Added to Bible Bulletin Board's "Spurgeon Collection" by:

Tony Capoccia Bible Bulletin Board Box 119 Columbus, New Jersey, USA, 08022 Websites: and Email: Online since 1986

Kelly Commentary on Books of the Bible

It is necessary that we should all bear in mind, if we have not observed it before, thatRevelation 17:1-18; Revelation 17:1-18 does not pursue the chronological course of the prophecy. It is a description, and not one of the visions that carry us onward. The seventh bowl contained under it the fall of Babylon, which "was remembered before God, to give to her the cup of the wine of the fierceness of his wrath."

This chapter explains how it was that Babylon was so offensive to God, and wherefore He judged her thus sternly. But, in point of fact, in giving the description of Babylon, the Holy Ghost enters even more into an account of her relations with the beast, the imperial power of which we saw not a little last night. Accordingly these are the two main objects of judgment brought before us in the chapter. It is true, the beast's judgment is only referred to as a defeat under the hand of the Lamb. The particulars are reserved for a later point in this prophecy. We must therefore look a little into the two objects Babylon and the beast.

The principle is very clear. Man has always sinned in one or other of these two ways, looking now at sin in its broadest forms. The woman the strange woman sets forth corruption, human nature indulging itself in its own evil desires, irrespective of God's will. The beast is the expression of the will of man setting itself up in direct antagonism to God. In short, one may be described as corruption, and the other as violence.

There is, however, a great deal more than this on the subject, and given with great precision in scripture, because this is merely the principle of sin in one or other form from the beginning. It will be observed that in this case it is one of the angels that had the seven bowls who comes forward and says to John, "Come hither; I will show unto thee the judgment of the great whore (or harlot) that sitteth upon [the] many waters." There were two particular effects of her evil: the one, illicit commerce with the kings of the earth; the other, intoxicating the inhabitants of the earth with the wine of her fornication.

"So he carried me away in the Spirit into a wilderness" a thorough waste as to the knowledge or enjoyment of God. The woman was there seen sitting on a scarlet-coloured beast, i.e., the well-known imperial power of the Roman Empire, "full of [the] names of blasphemy" in its wicked opposition to God, and clothed with the forms we have already seen "seven heads and ten horns." The Spirit of God regards it in its final shape and completeness, as far as it was permitted to attain it, "The woman was arrayed in purple and scarlet colour, and decked with gold and precious stone and pearls." Everything that could attract the natural man was there; and all that which to him looks fair enough on the side of religion. But she has a golden cup in her hand full of abominations and the impurities of her fornication.* Idolatry is the awful stamp that she bears, and this too both in what she gives to man, and in what is written on her forehead before God. "Upon her forehead was a name written, Mystery, Babylon the great, the mother of the harlots and of the abominations of the earth."

*Most copies, it would seem, read τῆς γῆς , "of the earth;" the Alex. and others give αὐτῆς , "of her." The Sinai MS. has both.

Men have been beguiled here and there, and from an early date, to set aside the true bearing of this chapter. Sometimes they have contended for its application to pagan Rome. Sometimes, again, they have sought to turn it aside toward Jerusalem in her corrupt state. But a grave consideration soon disposes of both views by the relation to the beast, and more particularly by what will be shown a little farther on. The application to old pagan Rome is harsh and purposeless enough; but the attempt to refer it to Jerusalem is of all schemes the most absurd; for, far from being borne up by the imperial power, Jerusalem was trodden down by it. If there was any Gentile power since John's day, which did not sustain but persecute and suppress Jerusalem, it was Rome, instead of being a gaudy harlot mounted on that vast empire.

At the same time the attempt to apply Babylon to ancient Rome is almost as unhappy; and for a plain reason. As long as Rome was pagan, there was neither the full bearing of the seven heads, nor did so much as one of the ten horns exist. The decem-regal division of the broken empire in the West, as all know, was long after Rome had ceased to be heathen. Nobody can dispute that this remarkable cluster of kingdoms in Europe was the fruit providentially of the destroyed unity of the Roman empire when the barbarians invaded it. With that love of freedom which they carried from their German forests, they would not allow the one iron rule of the ancient empire to subsist longer, but set up each their own kingdom in the different fragments of the dismembered empire. Thus the attempt to apply it during the pagan period is altogether futile on the face of the matter. We shall find that the scripture affords much light to decide the true bearing of the prophecy, and that no application to the past can possibly satisfy the conditions satisfactorily. If ancient times failed fully to meet the requirements of the chapter, it is evident that the middle ages are passed without its fulfilment as a whole. When we come to the full application of the prophecy, we must look onward to the latter day.

This falls in with what we have seen of the book in general; but I do not deny that certain elements which figure in the Apocalypse then existed and still exist. No one can soberly deny that Babylon in some sort had a place then; but that the special, and above all, the full character of Babylon was manifested as here portrayed is another matter. We may surely say her cup was not yet full. There was not yet fairly out before men what God foresaw as that which must finally provoke His judgment. Again, to my mind it seems demonstrably true that the relation to the beast here brought before us must in all fairness be allowed to look onward to a later stage of Babylon. Thus there is no question that some of the actors in the final scenes of the great drama were already there, as the reigning city, and the Roman empire. Moral elements too were not wanting: the mystery of lawlessness had long been at work, though the enemy had not yet brought in the apostacy, and still less the manifestation of the lawless one. But whatever subsisted then, that which the Spirit here presents as a whole cannot be found realized at any point of time in the past. We must perforce therefore look for a still more complete development before the Lamb judges the beast after the ten horns along with it shall have destroyed Babylon.

There is another remark to make. It is hard to see how Roman city, or anything civil connected with it, could be called "mystery." It is partly because of this that many excellent men have endeavoured to apply the vision to Romanism; and I admit that there is found a measure of analogy. That religious system has an incomparably nearer connection with this mysterious harlot than anything we have yet spoken of. There is no doubt that Rome in some form is the woman described in the chapter: the seven heads or hills clearly point to that city, which of all cities might best and indeed alone be known as ruling over the kings of the earth. There is therefore much to be said for the ]Protestant application of the chapter as compared with the Praetorist theory of pagan Rome. Yet it will be found imperfect, for reasons which, I think, will be clear to any unbiassed mind.

There stands the solemn brand graven, not on the blasphemous beast, but on the forehead of its rider, "Mystery, Babylon the great." The question is, why is she thus designated? If only an imperial city, what has this to do with mystery? The simple fact of conquering far and wide, and of exercising vast political power in the earth, does not constitute any title to such a name. A mystery clearly points to something undiscoverable by the natural mind of man a secret that requires the distinct and fresh light of God to unravel, but which when revealed thus is plain enough. And so it is with this very Babylon that comes before us here. Justly does she gather her title from the old fountain of idols and of combined power without God: confusion being here the characteristic element, the designation is taken from the renowned city of the Chaldeans, the first spot notorious in both respects.

But the attempt, again, to apply what is said here to a future city of Babylon in Chaldea seems to me no less vain. There is a distinct contrast between the city John describes and the ancient Babylon, in that the latter was built on the plain of Shinar, while the former is expressly said to have seven heads, and these explained to mean seven mountains. I admit that there may be something more in the symbol than the literal hills of Rome, because they are said to be also seven kings. At the same time we are not at liberty to eliminate such a feature out of the description. It is written to be believed, not to be ignored or explained away.

In short, it would seem that God has hedged round His own draft of Babylon so as to make it quite plain that Rome, city and system, figures in the scene; and this too necessarily involving a medieval description, though the full result will not be till the end of the age; for she rides the beast or empire characterized so as naturally to involve the past barbarian irruption and the resulting ten-kingdomed state. Again, that it supposes Rome after it had professed the name of Christ I think is not to be doubted, if only from the expression "mystery" attached to Babylon. It clearly contrasts this mystery with another. We have not to learn what the other mystery means; we know well that it is according to God and godliness. But here is a mystery altogether different: "Mystery, Babylon the great, the mother of the harlots and of the abominations of the earth."

Here were joined good and evil in godless union, for the worse, not for the better, this alliance, unholy in principle, irremediable therefore in practice, between God and the natural man, who substitutes rites for the grace and word of God, for the blood of Christ, and the power of the Spirit, and employs the name of the Lord as a cover for grosser covetousness and ambition, yet more aspiring than the vulgar world. All these things have their place in Babylon the great. She is, the mother of the harlots, but also (and with still deeper guilt) of the abominations of the earth. This brings in idolatry, real shameless idolatry too, not merely that subtle working of the idolatrous spirit that every Christian has to guard against. Here it is the positive worship of the creature besides the Creator, yea, and notoriously more than He. For who knows not the horrors of Mariolatry? Babylon is the parent of the "abominations of the earth." It is not therefore a question of virtual idols suitable to ensnare the children of God, but of that which is adapted to the earth itself, thorough-going palpable idolatry.

Such is God's account of Babylon the great. Take notice of this (which confirms the application just now contended for), that when John saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus, he wondered with great wonder. Had it been simply a persecution from pagans, what was there to wonder at in their deadly hatred of the truth and of those who confess it? That an openly heathen metropolis, devoted to the worship of Mars, and Jupiter, and Venus, and other wicked monstrosities of pagan mythology should be irritated with the gospel which exposes it all, and should consequently seek to injure the faithful, was to be expected, and a necessary result, directly that the uncompromising spirit of Christ was known. Had those who preached said nothing about heathen vanities, had they merely presented the gospel as a better thing than anything the pagans could boast, I do not doubt that the pagans themselves would have acknowledged thus much. And it is pretty well ascertained that there was a discussion among them, even to the suggestion by one of the most wicked of their emperors, whether Christ should not be owned and worshipped in the Pantheon, hundreds of years before Constantine, indeed from the earliest epoch of the gospel. But there never was the thought of giving Christ the only place He could take. For Christ has not only a supreme but an exclusive place. Now there was nothing more repulsive and fatal to paganism in every form than the truth revealed in Christ, which exposed every thing that was not itself not the truth, definite and exclusive. Consequently Christianity, as being directly aggressive on the falsehood of heathenism, was of all things the most offensive to Rome. That pagan Rome, therefore, should set itself against Christianity was to be expected, and so the fact proved.

But it was no such evil which astounded the prophet. He was filled with astonishment that this mysterious form of evil, this counter-testimony of the enemy (not antichrist, but antichurch), should seem and be largely accepted as the holy catholic church of God, that Christendom, if not Christianity, should at the same time become the bitterest of persecutors, more murderously incensed against the witnesses of Jesus and the saints of God than ever paganism had been in any country or all ages. This very naturally filled him with intense wonder.

"And the angel said unto him, Wherefore didst thou wonder? I will tell thee the mystery of the woman." Had he really penetrated under the surface, and seen that beneath the fair guise of Christendom the woman was, of all things under the sun, the most corrupt and hateful to God, it would not be so much to be surprised at. Therefore says the angel, "I will tell thee the mystery of the woman, and of the beast that carrieth her, that hath* the seven heads and the ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, beholding the beast that he was, and is not, and shall be present." The closing phrase here is the description of the beast in its last state, in which it will come into collision with Babylon. Let us bear this in mind. It will help to show us that, whatever may have been the past conditions of Babylon, there is a future one; and it is in that future one that Babylon is to perish. For remark, the beast or Roman empire is described here as that which once existed, which then ceased to exist, and which assumes a final shape when it reappears from the bottomless pit. Bad as pagan Rome was, it would be false to affirm that it ever had come out of the bottomless pit. When the apostle Paul wrote to the, saints at Rome, he particularly specified at that very time the duty of absolute subjection on the part of Christians to the powers which then were. Of course the application to the Roman empire would be immediately in the mind of any Christian at Rome. There was no doubt at all of the character of the emperor; there never had been a worse than he; yet God took that very opportunity to lay this on the Christians as their duty to the worldly authority outside and over them. It was ruled in general that the worldly powers were ordained of God. But this is not to emerge from the bottomless pit.

*The description here is simply character, not dates. If a person drew from this, for instance, that the boast was to carry the woman, Babylon, when it had as a fact all that is meant by the seven heads and the ten horns, it would be an error. The angel implies nothing of the sort. It is a question here of distinctive character, apart from that of time, for which we must search other scriptures.

But there is a time coming when power will cease to be ordained of God; and this is the point to which the last condition of the beast refers. God in His providence did sanction the great empires of old; and the principle continues as long as the church is here below. Hence we have to own the divine source of government even when its holders abandon all such thoughts themselves, and maintain their rule in the world as a thing flowing from the people irrespective of God. But the day is coming when Satan will be allowed to have things his own way. For a short time (what a mercy that it must be only for a short time!) Satan will bring forth an empire suited to his purposes, as it springs from Satanic principles which deny God; and this is part of what appears to be meant by the beast ascending out of the bottomless pit. It "shall go into perdition," it is therefore added, "and they that dwell on the earth shall wonder, whose names are not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and shall be present." "Yet is" is a most unfortunate expression. It is the fault, however, of the bad Greek text of Erasmus, Stephens, etc. It should be, "and shall be present."* There is no thought of making such a paradox to perplex the mind. The true reading here is neither hard nor doubtful save to unbelief. There is no paradox in the message whatever. It is all plain and simple "the beast that was, and is not, and shall be present."

* Even the Complutensian editors give the right text here; and it would seem that Erasmus failed to use his MS. aright. For according to unquestionable testimony the Reuchlinian copy has καὶ πάρεστι like some half-dozen cursives, which was probably a mistake for πάρεσται .

But all this will be a great reversal of man's history and political maxims. There never has been a like experience. What empire has existed, then sunk, and finally reappeared, with higher pretensions and power, only to perish horribly? It is altogether foreign to history. One of the most approved axioms is, that kingdoms are just like men in this respect, that they begin, rise, and fall. As man does not believe in the resurrection of man, it is no wonder that he does not believe in the resurrection of an empire. The chief difference is that in man's case it is God who raises him, whereas in the empire's not God but the devil will raise it again. Beyond controversy, however, it is a most unusual and abnormal reappearance, which is altogether exceptional in the history of the world. Accordingly the resuscitated Roman empire will carry men away by a storm of wonder at its revival. Little do they know, because they believe not what is here written, that it is about to come out of the abyss or bottomless pit. That is, Satan will be the spring of its final rise and power; he, and not God in any way whatever, will give it its character.

"And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there (or they) are seven kings." I have already touched on the double force of the symbol mountains. "Five are fallen, one is, the other hath not yet come." That is, the sixth head (reigning then in John's day) was the imperial form of government. Nothing of the sort can be plainer. We have here a note of time of signal value. A seventh should follow; and what is more, the seventh was in one aspect to be an eighth. "And the beast that was, and is not, even he is an eighth, and is of the seven, and goeth unto destruction." In one sense it would be an eighth, and in another sense it would be of the seven; the eighth perhaps because of its extraordinary resurrection character, yet one of the seven because it is outwardly old imperialism again. This explains, it seems to me, the wounded head that was afterwards healed. It is of the seven in that point of view, because it is imperialism; but it is an eighth, because it has a diabolical source when raised up again. In this way there never has been anything of the kind before.

"And the ten horns which thou sawest are ten kings, which have not yet received a kingdom; but they receive authority as kings (not at but for) one hour with the beast." They are all to reign concurrently with the beast. This also is a no less important element for understanding the chapter. All who have looked back on the history know, that when the ten kings appeared, there was no beast or imperial power. It was the destruction of the imperial unity of Rome that gave occasion for the well-known ten kingdoms which the barbarians set up afterwards. I am not raising any question about the ten. We know that sometimes there were nine, sometimes eleven or more; but supposing this all perfectly certain, I affirm that, according to history, they did not receive their power as kings for one and the same time with the beast. This is the meaning of "one hour with the beast."

The very reverse is the undeniable fact. They received their power as kings when the beast ceased to exist. Thus the difference is complete between past history (if we look at the extinction of the empire and the rise of the ten kingdoms) and the certain fulfilment of the prophecy in the future, when we look at what God has really told us. I do not acknowledge the language to be either difficult or ambiguous. Man alone is to blame who has misapplied it. Yet one allows freely a partial application already. We can quite understand that God would comfort His people in the dark ages by this book; and a very imperfect glimpse at its real meaning might in His grace serve to cheer them on in their trials as far as it went. From Rome saints had suffered; and it was easy to see that the revealed persecutress is called Babylon, and identified with the governing city of Rome. So far they were right. Nor is there any real reason to wonder at their deriving help from partial light. It was but an imperfect view they got even of justification; a far scantier perception, if they could be said to have had any, about Christ's Headship of the church, His priesthood, or almost anything else. And thus it was but a little glimpse they had of prophecy. But we can understand that the Lord could and did make that little go far, and do no little good.

But is there any reason why we should content ourselves with the measure enjoyed of old? Such is the hard bondage which mere historical tradition imposes on its votaries. Holding on to what others knew before them, or little more, they reduce themselves to a minimum of the truth. When God is so gracious, His word rich, full, and deep, it does seem sad to see His children content with just enough to save their souls, or keep them from positive starvation. In presence of grace I do not think this is for His glory, any more than for their own blessing. The only right principle in everything is to go to the source of divine truth, and to seek there refreshment and strength and fitness for whatever our God calls us to. And unquestionably God has been awakening the attention of His people in a remarkable manner to the value of His word, and not least of all to the portion we are now examining.

It is plain that what the verse contemplates is neither the Roman power when there was one head of the empire, nor the eastern or Byzantine part of it after that partition, nor the western state of division under the kings who succeeded the deposition of Augustulus; for in the medieval state there may have been ten kings (in contrast with the ancient state of the beast without them but no beast or imperial system with its chiefs. This is what drove men to the idea of making the pope to be the beast. But that idea is wholly insufficient to cover or meet the word of God, which gives clear and strong reasons that prove the mistake of applying this to the pope as its complete fulfilment. For that which comes distinctly before us in this one verse is the twofold fact, that the ten horns here contemplated receive their kingly power for the same hour or time as the beast, and not subsequently, when his rule was extinguished. He gets his power and they get theirs for one and the same time.

This disposes of many a web of comments; for we find at once what is perfectly simple, what any child of God who believes this to be the word of God must own. Bringing in history here embroiled the subject; and those who appeal most to its evidence are the very men who seem in this to ignore its facts. But the most ordinary knowledge suffices; for who does not know from the Bible that there was a Roman empire when Christ was born, one emperor, and no such state as that empire divided into ten kingdoms? We find a decree going forth that all the world shall be enrolled. Of course there must needs be a consultation with the kings, when the kings exist and become an accredited part of that empire, as rulers subordinate to the beast. But no; it was an absolute decree that went forth, and this indisputably, from a single head of the undivided empire. Centuries after came in, not only the division into east and west, but the broken up state of the west, when there ceased to be an imperial chief. But the prophecy shows us the beast revived and the separate kings reigning for the same time, before divine judgment destroys them at the coming of Christ and His saints. Hence this certainly must be future.

How this precisely fits in, let me say, with the state of feeling in these modern times; for "constitutionalism," as men call it, is the fruit of the Teutonic system supervening on that of the broken up Roman empire. It was the barbarians who brought in the prevalent ideas of liberty as well as feudalism, and accordingly it is they that have firmly stood for freedom; so that all the efforts to reconstitute the empire which have been tried over and over again have hitherto issued in total failure. The reason is manifest there is a hinderer "one that letteth." It cannot be done till the moment comes. When its own season arrives, as it surely will, the divine hindrance is to be removed, and the devil then is allowed to do his worst. The political side of this is described here with surprising brightness and brevity. The ten horns with the beast are all to receive authority the beast of course wielding the imperial power, they as kings, all during one and the same time before the end comes. Clearly, therefore, it is future. It is impossible to refer it to the past with any show even of reasonable probability, I will not say of reality or truth. Scripture and facts refute all such theories.

"They have one mind, and give their own power and authority to the beast." Hitherto the reverse of this has been true in history. The horns have constantly opposed each other, and even sometimes the pope. Since then the world has not seen the imperial power to which all bow. Have we not all heard of the balance of power? This is what nations have been constantly occupied with, lest any one power should become the beast. If some few have joined on one side, some are sure to help the other, because they are jealous of any one acquiring such a preponderant authority: and power as to govern the rest. But in the time really contemplated here all this political shuffling will be over. "These have one mind, and give their own power and authority to the beast," or their imperial leader. "These shall make war with the Lamb, and the Lamb shall overcome them (for he is Lord of lords and King of kings), and they that are with him, called, and chosen, and faithful."

But still we have not the end of Babylon yet. Her part in the corruption of the high and the intoxication of the low her idolatrous character has come before us. We have seen her connection with the beast; but there is a conflict coming. The woman was allowed to ride the beast to influence and govern the empire first, but at last to be the object of hatred to the ten horns and the beast, who expose, rob, and destroy her. "And he saith to me, The waters which thou sawest, where the harlot sitteth, are peoples, and multitudes, and nations, and tongues." Such was her influence stretching out far beyond the beast.

The Gothic hordes were not yet incorporated with the empire, still less were they horns of the beast, nor did they give their power to it, but destroyed it rather. They broke up the beast yet more than Babylon. Past history therefore in no way suits the prophecy. "And the ten horns which thou sawest upon the beast." Here I am obliged to say that our authorized version, and not merely it, but our common Greek Testaments, are altogether wrong. This is known so well, and on such decided grounds, that it would be unbecoming to withhold the fact. There is no uncertainty whatever in the case. It is certain that we ought to read (not "upon" but) "and* the beast." This is of great importance. The horns and the beast join in hating the whore. Not only are they supposed to be coexistent, but united in their change of feeling against Babylon. The friendships of the evil are not lasting. "These shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire." It is not the gospel, nor the Holy Spirit, but the lawless revived Latin empire with its vassal kingdoms of the west, that combine and destroy Babylon. Unhallowed love will end in hatred. They will then treat her with contempt and shameful exposure. Next they will seize her resources. Finally they will destroy her. Can anything be less reasonable (even taking that ground, low as it is) than that the various rulers of the western powers, Catholic kings, join the Pope in destroying his own city, or his own church, whichever Babylon may be made? Some evade the difficulty by referring the desolation to the Gothic powers; and these Protestants, as if they were mere Praeterists! What confusion! Is not this reason enough for saying that not even the shadow of solid ground appears for the system?

*It now appears that the Cod. Reuchlin. Capnionis, which was used by Erasmus, and lately discovered after a long obscurity by Dr. Delitzsch, reads καὶ (not ἐπὶ ) τὸ θ . as the Complut. Polyglot, and all editions of the least critical value. Scholz's note ("rec. cum cdd. pl.") is a myth. I am not aware of any MS. in its favour, though some versions represent it.

Hence the effort of some to prop up a manifestly false reading. It is due to the exigency of a notion which fears and is irreconcilable with the truth in this place. "The ten horns which thou sawest AND the beast" would give unquestionably the right form of the verse.

Thus everything implies their simultaneous presence for the same time and common action with the beast, in plundering and then destroying Babylon. God uses them for this object,-the setting aside of her, the great religious corruptress, whose centre is found at Rome. We can easily understand that the overthrow of the ecclesiastical power is necessary to leave a full field unimpeded for the imperial power to develop itself in its final form of violence and rebellion and apostacy against the Lord. Yet religion, be it ever so corrupt, acts as a restraint on human will, as a government does, however evil. Even the worst of governments is better than none. That a corrupt religion is better than none I will not say: at any rate it troubles men; it is a thorn in the side of those who want no religion at all. Hence the horns and the beast join together and desolate the harlot. That kings had dallied with her, that the beast had once borne her up, will only turn to gall the more bitter to her, who, faithless to God, had staked the usurped and abused name of Christ to win what was now lost for ever. "For God put [it] into their hearts to do his mind, and to do one mind, and to give their kingdom to the beast, until the words of God shall be fulfilled." It is a time of strong delusion, be it remembered.

"And the woman whom thou sawest is the great city, that hath kingship over the kings of the earth." None but Rome corresponds. "The woman" is the more general symbol designating her as the great imperial city; "the harlot" is her corrupt religious character, embracing papal Rome, but not ending with Popery as it is.

Revelation 18:1-24 need not delay us long. It is a description, not of Babylon's relation to the beast, but of the city's fall, with certain dirges put into the mouth of the different classes that groan because of her extinction here below. But along with that God warns of her ruin, and calls on His people (verse 4) to come out of her. "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sin., have reached unto heaven, and God hath remembered her iniquities." Then the word is, "Award her even as she awarded you, and double unto her double according to her works: in the cup which she mixed, mix to her double. In as many things as she glorified herself, and lived luxuriously, so much torment and sorrow give to her: for she saith in her heart, I sit a queen, and am not a widow, and I shall in no wise see sorrow."

That is, Babylon is viewed in this chapter not so much in her mysterious and religious form, giving currency to every kind of confusion of truth and error, of good and evil, intoxicating, corrupting, and seducing, as all can see, through her wickedly religious influence; but she is viewed here as the most conspicuous aider and abettor of the world in its luxuries and delights and the pride of life, of what men call "civilization." This is accordingly traced in our chapter with considerable detail, and with the sorrow and vexation of all the different classes who on the fall of Babylon groaned over her destruction, and the loss of their wealth and enjoyment.

But the graphic account does not end until the Spirit of God shows us another view of Babylon altogether. A mighty angel takes a stone and says, when he cast it into the sea, "Thus with violence shall be thrown down Babylon the great city, and shall be found no more at all." The reason is given at the close; not only "by thy sorcery were all the nations deceived," but above all "in her was found [the] blood of prophets and saints, and of all the slain upon the earth."

What a solemn and weighty fact in the government of God! How can it be said that this vile, corrupt, idolatrous system of the last days was guilty of the blood of all martyrs? She followed and had inherited the spirit of all, from the days of Cain, who had lifted up their hands against their righteous brethren. Instead of taking warning from the wickedness of those before her, who had seduced on the one hand, and persecuted. on the other, she had, when she could, gone on increasing in both, until at last the blow of divine judgment came. It is thus that God is wont to deal as a rule in His judgments, not necessarily on the one that first introduces an evil, but on those that inherit the guilt, and perhaps aggravate it, instead of taking warning by it. And when God does judge, it is not merely for the evil of those then judged, but of all from the first budding of it till that day. This is not unrighteous, but, on the contrary, the highest justice from a divine point of view.

We may illustrate it by the members of a family. Supposing, for instance, a drunken father: if the sons had one spark of right feeling, not only must they feel the utmost shame and pain on account of their parent, but they would endeavour (like the sons of Noah who had a due sense of what was proper to their father) to cast some mantle of love over that which they could not deny, yet would not look at, but surely above all things they would watch against that shameful sin. But alas! there is a son in the family, who, instead of being admonished by his father's wickedness, takes license from it to indulge the same. On him the blow comes, not on the wretched parent. The son is doubly guilty, because he saw his father's nakedness and felt it enough to hide. But he ought to have withstood it I do not mean in vengeance (for that belongs to the Lord), but as holily hating the sin itself, yet withal in the deepest compassion for his parent. But far from that he has, on the contrary, persevered in the same evil course, as badly or worse than his father. Then and thus is aggravated guilt in the case of this wicked son.

It is a precisely similar case here. Babylon had once heard the varied testimony of God; for what had she not heard of truth? The gospel had been preached there, as she of Chaldea was not without law and prophet. Babylon must hear, I do not doubt, the final testimony of God the gospel of the kingdom that is to go forth in the last days; but she loves her pleasure and power, and refuses truth. She will despise everything really divine; she will only use whatever of God's word she can pervert for increasing her own importance, and gaining a greater ascendancy over the consciences of men, and enjoying herself more luxuriously in this world; for she will go far to obliterate all remembrance of heaven, and to make this world a kind of paradise which she embellishes, not with pure and undefiled religion, but with the arts of men and the idolatries of the world.

This it is precisely which will bring out the indignant judgment of God upon the last phase of Babylon, so that the guilt of all the blood shed on the earth shall be imputed to her, and she may be judged accordingly. It does not hinder, of course, that in the judgment of the dead each man is judged for his own sin. This remains true. The day of the Lord on the world in no way sets aside His dealing with individual souls. The judgment of the dead is strictly individual, judgments in this world are not. His blows on this world come more nationally as on Israel; incomparably more severe, as in possession of greater privileges, is the judgment of corrupt Christendom, or Babylon as it is called here. But according to His principle of government it is not merely personal guilt, but that which, from despising the testimony of God, is thus morally accumulating from age to age in the ratio of the testimony of God and the wickedness that has been indulged by men in spite of it. This may suffice for Revelation 18:1-24.

"After these things I heard as it were a great voice of a great crowd in heaven, saying, Alleluia, the salvation, and the glory, and the power of our God: for true and righteous [are] his judgments: because he judged the great harlot, which did corrupt the earth with her fornication, and avenged the blood of his servants at her hand. And they said Alleluia a second time; and her smoke goeth up unto the ages of the ages." The Spirit of God contrasts with the fall of Babylon the marriage. of the bride, the Lamb's wife. Babylon was the spurious church as long as it was a question of the church, and the final corrupter when it could be no question of this longer, and there went forth the closing testimony of God. I do not doubt that there was a corrupt form in connection with Israel in times past. That is, there was first the literal Babylon, of course; but here it is symbolical. A mysterious lawlessness inherits the well-known name of Babylon when Rome is brought forward; and it does not merely embrace Christian times, but the end of the age after the church has gone, when the course of divine judgment comes. Bear this in mind: to leave the last part out is fatal to any accurate understanding of the Revelation.

We find, accordingly, the four and twenty elders and four living creatures here brought before us for the last time. That is to say, the heavenly saints are viewed still as the heads of the glorified priesthood, and also the executive in the administration of God's judgments. But a voice issues from the throne, saying, "Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were a voice of a great multitude, and as a voice of many waters, and as a voice of mighty thunders, saying, Alleluia, for the Lord God the Almighty reigneth.* Let us be glad and exult, and give the glory to him: for the marriage of the Lamb is come, and his wife hath made herself ready." Now we find the symbol of the bride brought before us, and the elders and the living creatures disappear. The bride is in view.

*It is the aorist in Greek, which in such a case as this it is difficult correctly to represent in English; for neither "reigned" nor "hath reigned" could convey that God had entered on His kingdom, but rather that it was past.

Are we then to understand that the elders and the living creatures are together taken absolutely as the bride now? that those who were meant under the figures of the elders and of the living creatures assume the name and figure of the bride? In my opinion it is not absolutely so. The elders do show us the heavenly heads of priesthood (embracing, as I believe, the Old Testament saints and those of the New); i.e., they are not limited to the church, Christ's body. Then, when the Lamb and His purchase by blood are celebrated in heaven, the four living creatures join the elders, though each is distinct. The glorified saints are to administer power in a way far beyond angels. The living creatures are, from Revelation 5:1-14 coupled with the elders, as we find them in the beginning of Revelation 19:1-21.

But now, when those symbols disappear, because of a new action of God (namely, the consummation of the church's joy), the elders and the living creatures disappear, and we have not the bride alone, but another class of saints, who at once come forward. "And to the bride was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousnesses of saints." I say "righteousnesses," not "righteousness." It is not what Christ puts on them, but a recognition even at this time of whatever has been of God the working I do not deny of the Spirit of Christ. But it is what each saint has, though the blessed thought here is that the church has it not merely in the way of each person possessing his own; the bride has the whole of it (that is, the church in glory). The individual has his own fruit too. This remains true also in its own place, as we shall find; and when it is a question of reward, this is precisely the grand point; but when it is a question of the bride above, that is the way in which it is presented here, as we may see clearly from verse 8. The Spirit of God implies that it is decidedly not the righteousness here which is by another, and we thereby imputed righteous, but righteousnesses personal and actual. Of course the other is true. Before God we have that which is found only by and in Christ, which is another and a higher character altogether as compared with the righteousnesses of the saints.

Besides the bride thus arrayed, "He saith unto me, Write, Blessed are they which are called unto the marriage-supper of the Lamb." Here you may see the reason for saying that the four and twenty elders and the four living creatures are not absolutely the church, because when that symbol applies, and the one of the bride comes forward, we have got others too. What I judge, then, is that the guests, or those that were called to the marriage-supper of the Lamb, refer clearly to the Old Testament saints. If so, they are there in the quality not of the bride, but of those invited to the marriage of the Lamb; but I do not think them the Apocalyptic saints for the simple reason that, as shown in the next chapter, the Apocalyptic saints are not raised from the dead yet. These remain as yet in the condition of separate spirits. That is not at all the way in which the guests are spoken of. I think, therefore, that the elders and the living creatures comprehend both the Old Testament saints and the church, the bride of Christ, that consequently, when the bride is mentioned, there were these others who had been included in the elders and the living creatures, but who are now seen as a separate body. No doubt all this may seem to some a little difficult, but it is no use evading what is hard. We must face difficulties; we must bow to the word; we must seek to learn through all. We do not mend matters by hasty conclusions, we only complicate the truth. And it appears to me that here we are bound to account for the presence of these others that are at the marriage-supper of the Lamb, but appear as guests, and not at all in the quality of the bride. In general this has been either passed over in the chapter, or some unsatisfactory inference has been flung out, which can only embroil the prophecy. I do not, of course, complain of particular persons, but of the general vagueness in which the passage has been taken unless, indeed, the more common course be not to ignore it.

Then the prophet falls down to pay homage to the angel; and this gives rise to a weighty admonition. It is not only that the angel corrects the act by asserting that he is a fellow-servant of him and of his brethren who have the testimony of Jesus. On that account it was altogether out of place to pay homage to him instead of to the God who had sent him to serve. But he tells us further that the Spirit of prophecy, who prophesies in this book, is the testimony of Jesus. Thus the divine testimony is not confined to the gospel or the church, but the prophetic Spirit which characterizes the Revelation as a whole, after the church is translated, is equally a testimony of Jesus. This is most important, because it might be (as it has been) forgotten by some who make the gospel and the corresponding presence of the Spirit to be the same at all times; as others have thought, because Revelation 4:1-11 and sequel treat of Jew and Gentile, and the state of the world under God's judgments, that this cannot be a testimony of Jesus at all. But it really is. "The Spirit of prophecy" and such it is all through the Revelation after the seven churches are done with "is the testimony of Jesus." We know the Holy Spirit rather as a spirit of communion with Christ. By and by, after our translation to heaven, He will work, and as vitally in those who bow to God, when it will be the reception of the prophetic testimony which is here owned to be none the less the testimony of Jesus.

Then heaven is opened, and for a sight most solemn. It is not now the temple opened there, and the ark of the covenant seen when Israel's security is seen, as the object of God's counsels; nor is it a door opened above, as we saw it when the prophet was giving his introduction to the prophecy of God's dealings with the world as a whole, though in both cases all manifestly clusters round the Lord Jesus. But now heaven is opened for yet graver facts, and of incalculable moment for man and the universe and the enemy. It is Christ Himself about to be displayed in His rights as King of kings, and Lord of lords; and this in the face of the world. "And I saw heaven opened, and behold a white horse." Victorious power put forth to subdue is the meaning of the white horse. "And he that sat upon him called Faithful and True, and in righteousness he doth judge and make war." It is no longer a question of sustaining His saints in grace, but of sovereign power for judging the earth. "His eyes were as a flame of fire, and on his head were many diadems." There was judicial discernment with the distinct possession of all titles to sovereignty.

"And he had a name written, that no man knew but he himself." He is coming forth in indisputable human glory, but the greatest care is taken to let us know that He had that which was above man above the creature; for "no man knoweth the Son but the Father." Here it would seem we have just what answers to that: this name none knew but He Himself. He was a divine person, whatever new position He assumes for the world. "And he was clothed with a vesture dipped in blood." He comes to execute vengeance, and with a sign of death for rebels. "And his name is called The Word of God." He was the word of God in the revelation of grace; when known, by and by, it will be as the executor of God's judgments. He equally expresses what God is. The gospel of John and the Revelation perfectly disclose both, whether in grace or in judgment. "And the armies which were in heaven followed him upon white horses, clothed in fine linen, white, pure."

Here we learn at once of what His train consists. They are glorified saints, and not angels. And this is entirely confirmed byRevelation 17:1-18; Revelation 17:1-18, where it was told us that they are with Him when He comes. When the beast dares to fight with the Lamb He shall overcome the beast; and they that are with Him, "called and chosen and faithful" terms, as a whole, entirely inapplicable to the angels. The angels are never "called," although they may be "chosen;" and though termed holy, I do not recollect that they are ever spoken of as "faithful." "Faithful" is what belongs to a man. It supposes the effect and the exercise of faith. "Called" is most evidently inapplicable, because calling supposes that the person is brought out of one condition and raised into another and a better one. This is never the case with an angel. The fallen angels are not called, and the holy angels never need to be they are kept. Calling is the, fruit of active grace on God's part towards man, and only towards him when fallen. Even man himself when he was innocent in Eden was not called. Directly he had sinned, the word of God came, and he was called. It is very evident, therefore, that the saints in a glorified state are here represented as following the Lord out of heaven. They are not seen here as the bride. This would have been altogether inappropriate for such a progress: when the King comes forth riding to victory in the judgment of wicked men of the world, it is not in the quality of bride, but of armies or hosts, that the saints follow Him; and these include no doubt the guests as well, i.e., all the glorified take their place in His train.

At the same time you will mark that these are not said to be executors of judgment as Christ is.* It is to Him that God has given all judgment not necessarily to us. We may have a special task in it, but this is not the work for us, as it seems to me. Hence. there is no sword proceeding out of our mouth; nor are the saints or heavenly hosts said to be arrayed in such a sort as the Lord. It is simply said that the glorified are to follow the Lord in victorious power, and nothing more, "clothed in fine linen, white, pure." Angels we know from other scriptures will be there, but of this we hear nothing here. But "out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron." What makes it the more notable is this, that the rod of iron is promised to us not the sword. Then there is the reigning power, but not the execution of judgment in this awful fashion which is attributed to the Lord Himself. But He "treadeth the winepress of the fury of the wrath of the Almighty God" another character of judgment never attributed to the saints, that I know of. "And he hath on his vesture and on his thigh a name written, King of kings, and Lord of lords."

*It is the more strikingly characteristic, because of such language as Psalms 149:6-9, which speaks of all the saints contemplated on earth for the day of Jehovah.

Then follows the proclamation of the angel, and the invitation to the supper of the great God, to eat the flesh of all the great ones of the earth. "And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in the midst of heaven, Come, gather yourselves together unto the great supper of God; that ye may eat flesh of kings, and flesh of chiliarchs, and flesh of strong [men], and flesh of horses, and of those that sit on them, and flesh of all, both free and bond, both small and great." And then comes the gathering and the battle. "And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. And the beast was taken" (taken alive), "and with him the false prophet that wrought signs in his presence, with which he deceived those that received the mark of the beast, and those that worshipped his image." Thus the second beast is no longer seen as an earthly power, but as a prophet-of course a false prophet. All the energy to mislead men in the presence of the first beast was long in his hands, and now nothing more is spoken of. The spiritual power is wholly in the hands of the false prophet. It will be understood when one says "spiritual" that none is meant save of a wicked kind.

"Alive the two were cast into the lake of fire burning with brimstone." Thus eternal judgment was executed at once. They were caught in flagrant treason and rebellion: what further need of any process of judgment whatsoever?

"And the remnant were slain with the sword of him that sat upon the horse, which [sword] proceedeth out of his mouth: and all the birds were filled with their flesh." Their doom was awful, but by no means after the same sort as their two leaders.

Then another and immensely important act is described the binding of Satan. He is no longer to be allowed to prowl about the world ensnaring and destroying. "And I saw an angel coming down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years." It is not therefore his final judgment. The angel least him into the bottomless pit, and shut him up, and set a seal over him, that he should no more deceive the nations, till the thousand years should be completed: after these things he must be loosed a little time."

And then we come to a most cheering disclosure: "And I saw thrones, and they sat upon them, and judgment was given unto them: and [I saw] the souls of those beheaded on account of the witness of Jesus, and on account of the word of God: and those who had not worshipped the beast, nor his image, and had not received his mark upon their forehead, and on their hand; and they lived and reigned with Christ a thousand years." I do not suppose that many words are required by the present audience to show that we are not to understand the scene as a mere figure of Christianity. There are probably but few, if any, here who do not understand it as the fore-shadow of a real resurrection. In short, it is not tropical language, as when it is said of the prodigal son "This my son was dead, and is alive again;" or of the restoration of Israel, which is compared to a resurrection from the dead for the rest of the world. Here the vision was of thrones with sitters, and others caused to join them; and the inspired explanation is that it is the first resurrection the rising of the just from the dead. Let us look at the different groups that are seen to have part in the first resurrection.

First, "I saw thrones, and they sat upon them." The thrones were already filled. Instead of judgment being executed on them, it was given to them. They themselves were to judge. Who were they? Who are the persons thus invested with judicial authority of so glorious a nature and to reign, as we see later, with Christ? Clearly the same saints whom we have seen first set forth by the elders in heaven, subsequently by the elders and the living creatures, next, by the bride and the living creatures at the marriage-supper, and finally by the armies that followed the Lord out of heaven.

It is no longer a question either of celebrating the ways and counsels of God, or of the war with the beast and king. Accordingly it is another figure. It is reigning. There are thrones filled with certain persons, who reign along with Him. Thus the language of symbol is as definite as any other. There is no lack of precision, but the very reverse. Peculiar energy indeed attaches to symbolic language. But what is also of consequence to observe is, that John saw souls the souls of those beheaded on account of the witness of Jesus, and on account of the word of God. These are the martyrs of Revelation 6:1-17, those long since seen under the altar, poured out like burnt-offerings to God. It will be remembered that it was said to them that they must wait. They had cried to the Sovereign ruler to avenge their blood on their foes, but they were told they must wait a little for some others, their fellow-servants and their brethren, to die as they had. Here accordingly we have them all. For there follows another company of martyrs who suffered when the beast set up his worst and final pretensions. When the second beast appeared, he even strove to put to death those who would not worship the beast, nor pay homage to his image, nor receive his mark. These compose the third class here spoken of.

The first were such as came out of heaven after Christ, being already raised from the dead and glorified. Consequently they sat upon the thrones at once; while the two latter classes, described in the rest of the verse, were still in the separate state "and the souls." Take this quite simply and literally. It does not mean persons merely, but the souls of beheaded persons. He saw their condition: it was part of the vision.

Here were thrones, and people sat upon them, changed 'before this into the image of Christ's glory. Then come others in the condition of separate spirits or souls, whom the prophet saw two different classes of them those beheaded for the witness of Jesus and the word of God, and those who refused the beast in every form, The proof of the third class should have been given a little more distinctly than in our version. It should not be "and which had not," but rather, "and those who had not worshipped the beast, nor his image, neither had received his mark upon their forehead, and on their hand; and they lived and reigned with Christ a thousand years." Thus such as were in the separate state were reunited to their bodies, and lived and reigned like those who were already on the thrones. They "lived and reigned with Christ a thousand years."

Thus nothing can be simpler or more beautiful than the way in which this verse sums up the Revelation as a whole. The visions of this prophetic book open, not with the rapture of saints to heaven, but the sight of saints already raptured, often before the seer in the visions, but seen always in a complete condition without addition to their number. Accordingly the rapture of the church with the Old Testament saints must have already taken place, all (as I have no doubt) being caught up at the self-same time to be with the Lord above.

We have seen that these follow the Lord out of heaven, and are next seen enthroned. When the Lord takes His own throne, they take theirs by grace. But, further, we find that the saints who had suffered for Christ, during the time that the others were in heaven, are now reunited to their bodies and live, the Lord waiting for the last martyr that He might not leave out one of those who had died for His name. All the sufferers, either in the early persecutions of Revelation 6:1-17, or in the later persecutions (see Revelation 15:1-8) up to Babylon's extinction, were now raised from the dead. They lived, and were put therefore into a place and condition suitable for reigning with Christ, no less than the Old Testament saints and the church itself. Such is the meaning of the verse "The rest of the dead lived not again till the thousand years were finished. This is the first resurrection."

Let it be carefully observed here that the first resurrection does not mean all rising exactly at the same moment. This is a mistake. We know that the change of all those caught up takes place in the twinkling of an eye. but it does not follow that various bodies are not raised at different times. For certain there are two great acts of resurrection, one when the Old Testament saints and the church are caught up to heaven, the other when Satan was bound after the beast and false prophet were thrown into the lake of fire, as well as Babylon judged. Thus (without speaking of the resurrection of the wicked at the close) there were certainly more acts than one, not to speak of the two witnesses put to death and caused to rise after three days and a half, when the spirit of life entered them, and they not only arose, but went up to heaven, as we know. I speak not of anything that might be deemed exceptional or peculiar, but of two acts of raising saints. From the manner in which resurrection is referred to in scripture, does not God leave room for this? "I will raise him up at the last day." "At the last day" does not mean merely an instant of time. Whether it were the Old Testament saints and the church, or the Apocalyptic saints, if I may so distinguish them, it was in an instant that each were raised, but there was some space between them. What is there to hinder it? There is no expression in the word of God which binds all to rise at the same instant. Those that do rise at the same time rise, no doubt, in a moment; but that there are to be various acts of resurrection is not only not contrary to scripture, but required by its own descriptions. This verse declares it, and there is no other interpretation that can stand even a moment's fair discussion.

This being so, it adds immense clearness in the understanding of the book. And what shall we say of the wonderful wisdom of the Lord? It is called "the first resurrection." This does not intimate we have seen that there is only one act of raising, but that all who share that resurrection, whenever raised, are raised before the millennium begins; so that when the reign of Christ takes place, all such have part in the first resurrection, including Christ Himself, raised at least 1800 years before the church; then the church, with the Old Testament saints; then these Apocalyptic saints at any rate some years after. All this gives us a true and just view of the various parties that have a share in the resurrection. "This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power; but they shall be priests of God and of Christ, and shall reign with him a thousand years."

It has been remarked by another, and justly, that the expression "they shall be priests of God and of Christ" summarily puts out of court the interpretation that supposes a figurative resurrection. For it is clear that, though principles might reign, to be priests is quite inconsistent with a mere figure. It is also clearly a personal reward to those who had suffered.

When the thousand years expire, Satan reappears on the scene to the sorrow and ruin of the Gentiles who were not born of God. But it is for the last time, not of the age only but of the various dispensations of God. "And when the thousand years are completed, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to war." This is clearly of moral importance. The glory of the kingdom does not preserve when men in their natural state are exposed to the adversary. The millennial nations, "the number of whom is as the sand of the sea," fall a prey to Satan.

"And they went up on the breadth of the earth, and encompassed the camp of the saints, and the beloved city." The beloved city is Jerusalem; the camp of the saints, I presume, is a larger circle and embraces all of Israel and the Gentiles who, being converted, refuse Satan's deceit. It is an evident contrast with the state supposed in the wheat-and-tare field of Christendom which is found at the end of the age. Wheat and tares grow together till the process of judgment separates. At the end of the millennium the righteous and the wicked form two distinct arrays, though even then there would appear to be a line drawn between the surrounding camp, and the beloved city Jerusalem on earth, where the Jews were. The unrenewed of the nations are now compassing them with their countless hosts, as if to eat them up like grasshoppers. "And fire came down out of heaven from God, and devoured them. And the devil that deceiveth them was cast into the lake of fire and brimstone, where both the beast and the false prophet [are], and they shall be tormented day and night unto the ages of the ages."

Then follows another scene still more solemn the most awe-inspiring of all we can contemplate, at the same time full of blessing for the Christian to look onward to as that which will for ever put aside every trace of evil, and vindicate good where man must altogether fail. Here accordingly is seen but one throne. It is the divine judgment of man eternal judgment. Even when God was judging providentially in the beginning of the Apocalyptic visions (Revelation 4:1-11), associated thrones were seen. When Christ came personally to judge and govern the quick (Revelation 20:4), there were thrones; for the risen saints reign with Him. But now there is but one throne: Christ judges the dead. "And I saw a great white throne, and him that sat on it, from whose face the earth and the heavens fled away." This is of immense moment doctrinally, because it decisively proves that it is altogether unfounded to assume, as is popularly done, that the Lord only returns at this juncture. In the coming of the Lord all include His coming to the habitable earth. Now manifestly, if the Lord does not come before this, there is no world to come to; for the earth and heavens are fled. The common notion, therefore, that the coming of the Lord is at this point is an evident fallacy upon the face of this scripture that describes it, not to speak of others elsewhere. It is not a syllogism that is wanted or that can satisfy here: only require, only believe, the word of God. A single verse dispels clouds of arguments. "I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled; and place was not found for them." I admit that afterwards no doubt the new heaven and the new earth are seen; but who contends that this is the sphere to which the Lord comes? To this earth He is coming, and not merely to the new earth in the eternal state. To the same world in which He suffered, according to the scriptures, He will come back. But for the eternal judgment heaven and earth are fled away; and then we see the new and eternal universe. Hence He must have come back previously to both. With this agrees His coming out of heaven in judgment of the earth, described inRevelation 19:1-21; Revelation 19:1-21. He came to the world, and avenged His people on the beast and the false prophet with the kings and their armies; and after that the risen saints reign with Him over it a thousand years. I say not on but over the earth. He with the glorified saints will have their home on high, but none the less shall they reign over this very world for the allotted time.

Then, as we have seen, comes the final test of the nations of the earth after that kingdom has run its course, and the devil let loose once more deceives flesh and blood after the analogy of all other dispensations. That age of visible glory is inefficacious to change the heart of man, though in the absence of the enemy and the controlling presence of the great King, they render feigned obedience for a long while. It can govern and bless but not convert man. Even the proclamation of the grace of God is powerless save it be brought home by the quickening energy of His own Spirit. In short, no testimony can avail, no work, power, or glory without the word of God applied by the Spirit of God. But in this is shown what it is of importance to see the true nature of the kingdom or millennial reign. "That day" does not mean a time when everybody will be converted, but when the Lord Jesus will govern righteously when overt evil will be judged, and good be sustained perfectly for a thousand years. When any wrong is done, it will be dealt with. As far as the display of government goes, it is according to God morally, and for His glory, though I deny not for a moment that there are elements of evil which are never allowed, but kept under if not expelled. But that the heart of man even so is not renewed becomes manifest, when Satan at the close deceives all that are not converted; and these, as we are told, are countless "as the sand of the sea."

Do not wonder at the vast numbers, or at their defection. The thousand years of peace and plenty will have given occasion for an ever-growing population, spite of a world thinned by divine judgments which open that era. It is to be supposed that it will far exceed anything yet seen on the face of the earth. At the beginning there will have been carnage, as we know, among both the western powers and the eastern powers. In fact, we may say, all nations will be desolated by judgments of one kind or another; but for all this the world proceeding for a thousand years with every outward blessing, and the most admirable government administered by the blessed Lord Himself, will issue in the teeming and prosperous races of mankind. It will be a state of nature unexampled for the fruits of the earth and the enjoyment of all that God has made here below. Consequently there will be an increase in population such as never has been approached since the world was made, yet it afterwards appears, that Satan will not fail to turn the masses of the nations into one vast rebellion against the objects of God's special favour on the earth the saints wherever they may be, and the beloved city of Israel, as we have seen.

Then comes not the destruction only of these rebels by divine judgment, but the dissolution of heaven and earth. And Jesus sits on the great white throne. It is the judgment of the dead as such, who now rise and give account of their deeds. All the dead are there who had not part in the first resurrection. The, nature of the case exempts of course the saints of the millennium;* and this very simply, because they are never said to die at all. There is no scriptural reason to infer that any saint dies during the thousand years, but rather the contrary. Scripture is positive in Isaiah 65:1-25 that death during the millennium only comes as a specific judgment because of open rebellion. When a person dies, it will be a positive curse from God; if he die even a hundred years old, it will be like a baby dying now. Man converted will then not merely reach the natural term if I may so say of a thousand years, but pass that bound. If alive before the thousand years, he will live after the thousand years; in fact, literally he will never die, though I do not doubt, on general principles, that the saints of the millennial earth will be changed at the very time when the heavens and earth disappear. Of course they will be preserved through that crisis in some sort of way suitable to divine wisdom. God has not told us how, nor is it our business. He has reserved the matter, though not without enough to guide our thoughts, as we have seen. It is one of those cases which every now and then appear where God checks and reproves our foolish curiosity, as He alone knows how to do perfectly. "Flesh and blood," we know, "cannot inherit the kingdom of God." According to the general scope of scripture, then, we may be quite sure that these saints, kept during this universal dissolution of the atmospheric heaven and the earth, will be translated to "the new heavens and new earth wherein dwelleth righteousness," in a condition new and meet for the eternal state into which they are ushered. Let others speculate, if they will: I am persuaded that he who essays to conceive the details is merely striving to draw a bow beyond the power of man. For I am not aware that any scripture treats of the subject, beyond laying down principles such as we have sought to apply to the case.

* None, however, can be exempt from being manifested before the judgment-seat of Christ, or from giving an account of all done in the body. But no believer comes into judgment. (John 5:24 compared with Romans 14:1-23 and 2 Corinthians 5:1-21.)

"And the dead were judged," but not out of the book of life, which has nothing to do with judgment. "The dead were judged out of those things which were written in the books, according to their works." Why then is the book of life mentioned? Not because any of their names were written therein, but in proof that they were not. The book of life will confirm what is gathered from the books. If the books proclaim the evil works of the dead that stand before the throne, the book of life offers no defence on the score of God's grace. Scripture records no name whatever among those judged written there. There was the sad register of undeniable sin on the one side; there was no writing of the name on the other side. Thus, whether the books or the book be examined, all conspire to declare the justice, the solemn but most affecting righteousness, of God's final irrevocable sentence. They were judged every man according to their works. "And if any one was not found written in the book of life, he was cast into the lake of fire." Thus the only use that seems made of the book is negative and exclusive. Not that any of those judged (and the scene described is solely a resurrection of judgment) are said to be written there: we are shown rather that they were not found in that book.

Again, death and hades are said to come to their end, personified as enemies. "And death and hades were cast into the lake of fire. This is the second death." Thus was concluded all dealing on the Lord's part with both soul and body, and all that pertains to either. The race was now in the resurrection state either for good or for evil; and thus it must be for ever. Death and hades, which had so long been executioners in a world where sin reigned, and were still doing their occasional office where righteousness is to reign, themselves disappear where all traces of sin are consigned for ever.

In the first eight verses of Revelation 21:1-27 we have the new heaven and the new earth, but besides, awful to say, the lake of fire. Indeed it must be so, because, as we read in the end of the last chapter, there the lost were cast. But still it is a very solemn fact to read, and that which we are bound to preach that even in the perfect state of eternity, while there is the brightness of the heaven and of the earth into which no evil can enter, you have all the evil that ever has been all the wicked of every clime and of every age cast into the fixed condition of eternal judgment in the lake of fire.

Observe another very important fact. All the dispensational names of God disappear. It is only God and man now. There is nothing more to hear of nations; nothing more to do with separate countries, kindreds, or tongues. It is the eternal state; and also, in fact, the fullest description of that state which is furnished in the Bible. But a very different point of interest is to be observed.

Although there is such a levelling of human distinctions, and men have to do directly with God that is men raised from the dead or in their changed condition we still see the holy Jerusalem "the holy city, new Jerusalem," separate from the rest of those that fill the new heaven and earth. This is of great importance, because if the new Jerusalem be, as I have no doubt it is, the bride the Lamb's wife, then we have her separate condition asserted in eternity. "I heard a great voice out of heaven, saying, Behold, the tabernacle of God" (alluding to this very city) "[is] with men." That is, the tabernacle of God is regarded as a separate object, no doubt associated with men, but not confounded with them. Men are not regarded as composing this tabernacle; they co-exist. "The tabernacle of God [is] with men, and he shall dwell with them, and they shall be his people, and God himself shall be with them, their God. And God shall wipe away every tear from their eyes; and death shall be no more, nor sorrow, nor crying nor shall there be any more pain: for the former things are passed away."

All things are thus made new; and, further, "these words are faithful." Nothing more is to be done. "And he said unto me, It is done. I am the, Alpha and the Omega, the beginning and the end. I will give to him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit these things; and I will be to him God, and he shall be son to me. But to the fearful, and unbelieving, and abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, their part [is] in the lake that burneth with fire and brimstone: which is the second death."

Here occurs a remarkable change in the sequence of the visions, though easily understood; for it must be evident that there is nothing to follow this in point of time. We have just seen that it is the eternal state. Consequently, here we must most unquestionably go back to be shown an important object in the prophecy which could not, without interrupting its course, have been described before. In short, it is as we saw in Revelation 17:1-18, after Babylon had been brought before us in the course of the prophecy. We had seen Babylon twice: first, in the circle of God's warnings and testimonies; and then as the object of God's judgment under the seven bowls. Then we have a description of Babylon given. It would have been incongruous to bring in that long description before, because this must have interrupted the flow of the prophetic stream.

Exactly the same thing is repeated here, and what makes it more apparent is the similarity of the introduction on each occasion. "And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife." Who does not see that this is precisely analogous to the verse which opened the description of Babylon? I take it, therefore, that God intended this analogy to be noted by us; that it is not a pursuance of the prophecy, but a description of the holy city previously named, just as the other was a description of the corrupt city, whose judgment had been announced. We had Babylon with a spuriously ecclesiastical but a really murderous character, and at the same time guilty of corruption with the kings of the earth. Here is seen the holy city coming down out of heaven from God, which is declared to be the bride, the Lamb's wife, in the plainest contrast with the great harlot. Yet to this heavenly city, after Christ comes, the kings of the earth bring their offerings and their homage; but there is no excitement of the nations, no filthiness of fornication, no abominations, no blood-guiltiness. In short, Babylon, the disgusting counterpart of the holy city, in earthly ambition seeks the kings and the masses for her own present objects, while the other suffers now and will reign then. The one therefore throws much light upon the other.

But what I particularly call your attention to is the exceeding importance of heeding the retrospect at the bride, or new Jerusalem here, and the consequent removal of the difficulty caused by taking the last vision of this book as part of the prophetic series which begins in Revelation 19:1-21. Not so. It is an added digression for the purpose of describing an object already named passingly in the foregoing series, which closes at Revelation 21:8. As Revelation 17:1-18 was a descriptive digression, so is the portion from Revelation 21:9. The account given of Babylon inRevelation 17:1-18; Revelation 17:1-18 does not follow Revelation 14:1-20 or Revelation 16:1-21 in point of prophetic time, but differs from them in structure. It gives a retrogressive account of Babylon's character, and shows how it morally compelled the divine judgment. So here a description is given of the bride, the Lamb's wife, and we learn how it is that God will use her for unmeasured goodness and blessing and glory in the millennium, as the devil during this age has used Babylon to accomplish his wicked plans here below. Just as the city of man's confusion was seen in her vile, degraded, and degrading relations with the beast, this city is seen in her pure and glorious relations with the Lamb.

"And there came one of the seven angels which had the seven bowls full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the wife of the Lamb. And he carried me away in [the] spirit to a mountain great and high, and showed me the holy city Jerusalem, coming down out of heaven from God." It is not into a wilderness the prophet is carried, but he is set on "a mountain great and high," and shown not the great, but. the holy city Jerusalem. The great city was either guilty Jerusalem or Babylon. This city is seen now as the holy vessel of divine power for governing the earth during the millennium, "having the glory of God: and her brightness was like a stone most precious, even like a jasper stone, clear as crystal."

Then follows a description of the wall, gates, foundations, and general position. "Having a wall great and high, having twelve gates, and at the gates twelve angels, and names inscribed, which are the names of the twelve tribes of the sons of Israel." It was important, just because it is the bride, the Lamb's wife, to show that angels are there, and further, that Israel is not forgotten. The very name indeed shows something similar; not of course that the church can ever be earthly. Still God does not forget His ways with His people; and the angels here are only in the quality of porters, if we may so speak; they are at the gates. And as for the twelve tribes of Israel, they are merely written there, nothing more. No hint whatever is given that they constitute the city, but there is the inscription of their names outside. That city will be a constant remembrancer of those who went before restored Israel here below, as undoubtedly it will be used for their blessing during the millennium, but not for theirs only. We shall find, on the contrary, its aspect is toward the universe, yet is there the special place of Israel; and quite right it is that it should be so. "On the east three gates; on the north three gates; on the south three gates; and on the west three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb." These would appear to be (save Judas Iscariot, of course) the twelve apostles that were peculiarly associated with Christ in His suffering path on the earth. God is sovereign. It is not meant that he who was more honoured in service than any of the twelve, he whom the Lord used for bringing out the church of the heavenly places, will not have his own most singular dignity in this glorious scene. Still God acts in a wisdom far above man, and holds to His principles even there. The twelve apostles of the Lamb will accordingly have their own special place. We can fairly trust God that He will not give a worse place to Paul; yet I do not think that this is his place.

"And he that spoke with me had a golden reed as a measure, that he might measure the city, and the gates thereof, and the wall thereof. And the city lieth foursquare, and its length is as much as the breadth." Thus there is a completeness and perfection about it suited to its present character.

Afterwards we come to the description of itself, of its wall, its building, its foundations, and its gates. Here it is the city described in itself, on which we need not now enlarge.

Further, a negative point of great importance is presented by the seer, "And I saw no temple therein: for the Lord God the Almighty is the temple of it, and the Lamb. This, was no lack. On the contrary, it proved the immediateness of communion. The temple would suppose a medium. The absence of a temple is therefore no loss but a gain for this city. It furnishes material for a contrast between the earthly Jerusalem and the heavenly city, because if there be one thing more remarkable than another in Ezekiel's description, it is the temple. But here there is none; a temple is for the earth. The heavenly city, which is the full expression of blessedness on high, has no temple because it is all a temple. "The Lord God is the temple of it, and the Lamb as far as we can speak of any. "And the city has no need of the sun, nor of the moon, that they should shine for it." This too must not be viewed as if it were a loss. As for the earthly land and city, the moon will have her light increased to that of the sun, and the sun shall be sevenfold. But here there is neither; and this again is an evidence of gain, not of loss. "For the glory of God enlightened it, and the Lamb is the lamp thereof." Creature lights are gone.

After "the nations" in verse 24 omit the words "of them which are saved." You must with the best authorities leave out this addition, if you would have the true force of the verse. It is a wholly unwarranted interpolation. "The nations shall walk in the light of it," Any one of spiritual judgment can see that it should not be "nations of them which are saved." What would be the meaning, if so read? We can understand a remnant saved out of one or more nations; but who ever heard of "nations of them which are saved"? It is altogether unfeasible, and it shows how carelessly we read the Bible that people are not stopped by such an expression. The fact is, in the very best authorities it does not exist at all. The "saved" is a term which, so far from belonging to the nations, is expressly applied to the Jewish remnant when it is a technical term. But "nations of them which are saved," is a most anomalous expression, and betrays man as the author of it.

"And the nations shall walk in the light of it." It is plain that they are not in this city. "The kings of the earth do bring their glory and honour unto it" not into but unto. That is, it is simply an expression of the homage that they pay. "And the nations shall walk in the light of it: and the kings of the earth do bring their glory and honour unto it. And the gates of it shall not be shut at all by day: for night shall not be there. And they shall bring the glory and honour of the nations unto it. And there shall in nowise enter into it anything that defileth, nor making abomination and a lie: but only those written in the book of life of the Lamb." Moral unfitness has its just censure; but sovereign grace must be asserted also.

Then we have another glorious description. "And he showed me a pure river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb." It is not now lightnings and thunders and voices. These were simply the characters of provisional judgment that filled the interval after the church was gone, and before the reign with Christ. But when Christ and the church peacefully reign, such is the imagery that suits "a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the broadway of it, and of the river, on this side and on that, [the] tree of life," bearing not merely as the original one did, but now according to the fulness of the provision of God's grace for man, for man in glory first, but for man on the earth also, but for man in glory "producing twelve fruits, in each month yielding its fruit: and the leaves of the tree for the healing of the nations." Man on the earth has his portion in the goodness of a God who is manifesting His kingdom. "And no curse shall be any more: and the throne of God and of the Lamb shall be in it; and his servants shall serve him." All this description closes in verse 5.

After that we have the admonitions to the end of this book. On these I may say but a very few words.

Verse 6 commends these sayings afresh. And the coming of the Lord is urged in connection with it. "Behold I come quickly: blessed is he that keepeth the words of the prophecy of this book." Then again the character of it, as derived from Christianity having already taken its place, is asserted. "Seal not the sayings of the prophecy of this book." In Daniel's time, and even to Daniel himself, the book was sealed. The old oracles were sealed then: not so John's. "And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is near." In Daniel's time it was not at hand. To the church the end is always near. In her own course, and in the matters of her portion, the church does not know time at all. Everything that belongs to the body of Christ is unearthly and unworldly. The church is heavenly; and in heaven there are no times nor seasons. There may be lights of the heaven to mark times and seasons for the earth, and again on the earth. But the church consists of souls called out from the earth, and is not of the world: consequently to the church the time is always at hand. When Christ at God's right hand was announced, even from the very beginning, He was ready to judge the quick and the dead. He remains in that condition of readiness from the time when He sat at God's right hand till the present. The church goes on according to the will of the Lord, who might according to His own purpose lengthen or abridge the space. It is entirely in His hand, and in none other's. Whereas for the Jew, there are necessary dates and momentous changes that must take place; and hence, as Daniel represents the Jew, we have the difference kept up. To the Christian this book is not sealed. All is opened, and this because we have the Holy Ghost dwelling in us; "for the Spirit searcheth all things, yea, the deep things of God." Therefore we find in connection with the book a most solemn warning. "Let him that is unrighteous be unrighteous still: and let the filthy be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still." When the hour comes that is spoken of here, it is not for us, but for those who will be found after we are gone. All is then fixed. There will be no time for seeking mercy, as it were: whatever the state in which the Lord at His coming will find us, all is closed up and fixed. Accordingly, "Behold, I come quickly, and my reward is with me." We. see that it is in connection with the foregoing not merely His coming for us who will keep the sayings of it, but for those whom He will find here below "to give to each as his work is."

Further, after this Jesus introduces Himself, as well as sends His angel. "I Jesus sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, the bright the morning star. And the Spirit and the bride say, Come: and let him that heareth say, Come: and let him that is athirst come: let him that will take the water of life freely." Thus the name of Christ, not merely as the root and the offspring of David, but as the bright morning star, calls out responsively the heart of the church, and this too under the guiding activity of the Holy Ghost. The church cannot hear of Him as the bright morning star without at once desiring that He should come. She does not, it is true, say, "Come quickly." This would not be fitting for the church nor the Christian. Patience or endurance of hope is what becomes us. But it is blessed that He says, "I come quickly;" and it is only Christ who in scripture ever says so. But we as properly say, "Come." We desire that He should come quickly, but we leave this to Him, because we know His love, and can trust Him. We know that if He tarries, it is not that He is "slack concerning His promise," but that "His long-suffering brings salvation to many." And who would defraud either the soul of salvation, or the Lord of showing it? "And the Spirit and the bride say, Come." It is to Jesus. To whom else could they say it? The bride breathes out this word to the bridegroom; and the Holy Ghost it is that gives strength to her desire that He should come. But there is a message also for others. There. is a word to him that hears. "Let him that heareth say, Come." He is urged to take up the same cry. If you are a believer, do not be afraid, even if you know but little; for the Lord neither forgets nor slights those who may be comparatively unintelligent. He has, I think, exactly that class in view when He sanctions the calling him who hears to say "Come." The bride represents those that are spoken of in the normal possession and enjoyment of their privileges. There are many who are not so; but the Lord does not forget them. "Let him that heareth," then, "say, Come." If they have only heard His voice, this after all is the incalculable boon; yea, it is the turning-point of all blessing. It is not the enjoyment of all, but it is the hinge on which all depends. It is the way to all, if it be not the actual entrance into and enjoyment of it. "Let him that heareth," then, be encouraged to "say, Come." There is nothing in Jesus to harm him; there is every thing to bless there is Himself to be enjoyed, even if they have failed in the full knowledge of it here below.

But then while there is such a call to Christ, while the believer is not to be afraid, but to call on the Lord to come, the church does not forget those that are poor sinners, let them be deeply conscious of it, or let them be those that are only made willing by the grace of God (which is the feeblest expression of the sinner's need, just as you have the feeblest expression of the saint in the previous call). So we find the Lord has room for all that is the fruit of His own grace only, for the appeal of grace, even when there is not the answer to it. Yet grace despised necessarily ends in judgment. "And let him that is athirst come; and whosoever will, let him take the water of life freely."

Then the book concludes after a solemn warning against either adding to or taking from its contents. "He that testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus." "Surely I come quickly." After so long a tarrying how blessed! After so many sorrows, trials, difficulties, dangers, how sweet to have such a word, and to know that He who speaks is the holy and the true, and surely about to come in the faithfulness of His love! He will not fail to take up the gage He has given our hearts. He is coming, and coming soon for us.

May our hearts answer freely to His word of love and truth with our "Amen." His grace be with all!