The Revelation Explained Part 24

[Footnote 15: For further consideration of this subject read the book "Modern Spiritualism Exposed," by the publishers of this work.]

Millions of church-members and thousands of preachers are numbered among these antichristian organizations of Freemasonry, Christian Science, Spiritualism, etc., etc., gathered together under the influence of the spirits of devils working miracles, mighty signs, and wonders. On the other hand, the churches are filled with persons who in spirit are nothing but skeptics and infidels. Said T. De Witt Talmage on one occasion, "There is a mighty host in the Christian church, positively professing Christianity, who _do not believe the Bible_, out and out, in and in, from the first word of the first verse of the first chapter of the Book of Genesis, down to the last word of the last verse of the last chapter of the Book of Revelation." Is it any wonder that such is the case when a large number of the preachers themselves are in reality skeptics? A newspaper clipping before me contains the following, uttered on March 28, 1905, by the Rev. B.A. Green, pastor of the First Baptist Church, of Evanstown, Ill., before about a hundred of his fellow ministers: "All the truth in the world is not contained in one book, nor in books of theology, G.o.d was too big for one temple and he is also too big for one book. G.o.d is everywhere. His truth is found in all good books. The pastor of to-day should read the modern psychology and modern literature, _especially the works of fiction_ which deal with religious or social phases of modern life." A large portion of the sectarian ministry reject entirely the Mosaic account of the creation, and accept instead the modern theory of evolution.

The following quotation is from the Rev. Minton J. Savage, pastor of the Church of the Messiah, New York, N.Y., who is an acknowledged leader in the "higher criticism." This was in answer to an attack made on the higher critics by a convention of the American Bible League. "The men who are leading in the higher criticism of the Bible and who are now being a.s.sailed so bitterly by the American Bible League, are representative scholars of the world, scientific thinkers, leaders, teachers, who have given us a new universe, a new conception of G.o.d, a new idea concerning the origin and nature of man. They are not seeking to support or to undermine anything. They are seeking for the truth as the only sacred thing on earth.

"I would like to consider what this book is about over which all this controversy is raging. It is really not one book, but sixty-six small volumes. They were written during a period of nearly a thousand years, in different countries, by different people. The first book was written about eight hundred years before Christ. The first five books of the Bible were written between five and six hundred years before Christ. The historical books tell us about the day of Judges, then of Kings, the wars of Israel, until the time of captivity. Then the book of Job, purely anonymous, and no one knows who wrote it. Then the book of the Psalms, the hymn-book of the people of Israel, and the books of the prophets. It would be more proper to call them preachers, for they make no effort to foretell anything, but merely told the people that if they followed certain lines of conduct certain things would happen.

"No book was placed in the Bible by anything that claimed to be divine authority. No law concerning the Biblical canon was ever issued by the church earlier than the sixteenth century and that changed nothing; it simply recognized what had come to be a fact. These books drifted together and came to be bound as one, by force of gravity, by common consent, and there are one or two books in the New Testament which scholars could miss without feeling any the poorer.

"n.o.body, then, is a.s.saulting the Bible, for the simple reason that the Bible as such has never made any claim. The Bible does not claim to be inspired; it does not claim to be infallible. No writer of one book is authorized to speak for the author of any other book. One verse is sometimes referred to as meaning something. The writer of the last book in the Bible utters a curse against anybody who should presume to add to or take from the words of that book. He does not say that the book is infallible; he simple curses anybody that interferes with it, as Shakespeare uttered a curse against anybody who interfered with his bones. I suppose that G.o.d might have given us an infallible book, if he had chosen, and if he had given us such a book he would have made us sure that it was infallible."

"If I were compelled to believe that G.o.d holds me responsible for Adam's sin and that the immense majority of the world is doomed to everlasting torment, and that only a selected few here and there are to enter eternal felicity, I might bow my head and accept it, but I could not rejoice in it. It is barbarous. Men who try to make us accept such dogmas are the real infidels of the world, and it is infidelity which they are creating--infidelity a hundred times worse than that which they call by the name. If you would blot out every Bible in the world to-day you would not even endanger its life, nor would you destroy religion."

From _The Toledo News-Bee_, May 14, 1904.

All these allied powers of wickedness in conflict with the few of G.o.d's saints who serve him acceptably, const.i.tute the battle of Armageddon--that battle of the last great day. It is not a literal collecting of armies nor a literal conflict, but a fierce battle between truth and error. The outward indications are that the enemies of G.o.d will triumph; but let us remember that it is destined to "end in the victory of Him unto whom triumph belongs." Fire will come down from G.o.d out of heaven and devour them. This symbol is doubtless taken from the circ.u.mstance of Elijah where he commanded fire to come down and destroy his enemies; and it will be as with such an overthrow that the powers of wickedness shall meet their doom in that last great day of G.o.d Almighty.

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 G.o.d; 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 h.e.l.l delivered up the dead which were in them: and they were judged every man according to their works.

14. And death and h.e.l.l 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.

This series of events, as far as it pertains to the doom of evil men, ends properly with verse 10, where the combined powers of wickedness are represented as being cast into the lake of fire. This last event, however, is in the present scene more fully described. It is fitting that the judgment scene should be more fully described; for with this chapter we have the last special history of the powers of evil given.

Many times we have been led up to the time of the final overthrow of all the powers of wickedness, but the manner in which that great event occurs has not been perfectly detailed.

Here we have another ill.u.s.tration of that principle of symbolic language laid down in the beginning--that objects and events whose nature forbids their symbolization appear under their own names or t.i.tles and their description must of necessity be literal. The appearance of the great G.o.d must be considered an actual event; for, as clearly shown, he can not be symbolized, neither can he appear as the symbol of some other object, from the fact that there is no other object of a.n.a.lagous nature of which he could stand as the representative. The resurrection of itself is an event of such a peculiar nature as to forbid its symbolization. What is there a.n.a.lagous to it which could here be employed? There are, perhaps, a.n.a.lagous changes in the vegetable and animal kingdoms; but symbols drawn from that quarter would indicate some political change instead. Paul may, indeed, speak of the decay and the growth of seeds to _ill.u.s.trate_ the resurrection; but the decay of a seed does not _symbolize_ the death of a saint, neither does its germination _symbolize_ his resurrection. Nor is there any change that can do it. There is the same necessity of speaking of the resurrection in its literal meaning as there was of representing the spirits of the martyrs under their own appropriate t.i.tles.

The earth and the heaven fleeing away from before G.o.d's presence so that no place is found for them, must be understood as describing the literal dissolution of this world when Christ comes; for it is clear from the Scriptures that such an event will occur at that time. Peter says that "the day of the Lord will come as a thief in the night; in the which _the heavens shall pa.s.s away_ with a great noise, and the elements shall melt with fervent heat, _the earth also_ and the works that are therein _shall be burned up_." 2 Pet. 3:10. Nothing can be found to symbolize perfectly such a mighty event; hence it appears as a literal description of the final catastrophe of this old world.

It is evident that there are symbols connected with this appearance of G.o.d, as truly as there were symbols connected with Christ in his appearance in chap. 19. The _throne_ is a symbol of judgment and of supreme sovereignty, its dazzling whiteness indicating the impartiality and justice of the proceedings. The _books_, likewise, are symbols. We are not to suppose that there are literal books in heaven, in which Christ or some angelic secretary notes down all the affairs of earth.

The language and the symbols of Scripture are accommodated to the human understanding, hence books are used as a symbol to denote that the character and the actions of men are all as perfectly known and remembered as if they had been recorded in the archives of heaven. The _book of life_, in which the names of the faithful are often said to be inscribed, denotes that G.o.d knows all his chosen people. In the following chapter it is called the Lamb's book of life.

This scene, then, as a whole, is a sublime description of the resurrection and the final judgment of all men and the dissolution of the earth on which we now live. That the righteous will be judged at this time is shown by the fact that the book of life, in which the names of the righteous only are recorded (Chap. 21:27; Exod. 32:33), will also be opened; and verse fifteen implies that the names of some during this judgment scene were found recorded in that book. The wicked receive their eternal portion by being cast into the lake of fire; while the reward of the righteous is described in the remaining part of this series, contained in the two following chapters.

CHAPTER XXI.

And I saw a new heaven and a new earth: for the first heaven and the first earth were pa.s.sed away; and there was no more sea.

2. And I John saw the holy city, new Jerusalem, coming down from G.o.d out of heaven, prepared as a bride adorned for her husband.

3. And I heard a great voice out of heaven saying, Behold, the tabernacle of G.o.d is with men, and he will dwell with them, and they shall be his people, and G.o.d himself shall be with them, and be their G.o.d.

4. And G.o.d shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are pa.s.sed away.

The events of this chapter are a continuation of the series of prophecy considered in the preceding one, only describing an entirely different phase--the final reward and eternal home of G.o.d's people. We have traced many series of prophecies through the long weary pathway of centuries, only to find the termination of the powers of wickedness in the lake of fire at the end of time or their overthrow otherwise set forth under appropriate symbols; but in no instance has the final reward of G.o.d's people after the judgment been fully described. That glorious event of the future was referred to in chap. 7 as the final in-gathering of the redeemed "of all nations, and kindreds, and people, and tongues." The description however, was incomplete. Since the eternal abode of the wicked is referred to often, the subject would seem incomplete without a description of the final glories and triumphs of the redeemed in their future and eternal home. Though their earthly pilgrimage is fraught with sorrow, death, pain, wretchedness, and misery, by the hands of their violent oppressors, yet they shall witness the complete overthrow of all their enemies in the lake that burns with fire and brimstone, and they themselves shall be rewarded eternally; for "G.o.d shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain; for the former things are pa.s.sed away." It is fitting that such a sublime theme should be reserved as the grand climax of the book of Revelation.

With the dissolution of the earth on which we live, which event has just been described, it is evident that the many lines of prophecy leading up to that great event are no longer under special consideration, but that a new theme subsequent to the judgment scene is introduced with the words of the Revelator immediately following--"I saw _a new heaven and a new earth:_ for the first heaven and the first earth were pa.s.sed away; and there was no more sea." The heaven, earth, and sea that pa.s.sed away certainly refers to the earth that now is and to the aerial heaven surrounding it; therefore the new heaven and the new earth brought to view must signify the future and eternal home that Jesus went to prepare. We could not consistently make the one literal and the other symbolical. This accords perfectly with the teaching of the apostle Peter where he says: "The day of the Lord will come as a thief in the night; in the which the heavens shall pa.s.s away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.... Nevertheless we, according to his promise, look for _new heavens and a new earth_, wherein dwelleth righteousness." 2 Pet. 3:10-13.

The holy city of G.o.d, the New Jerusalem, is next introduced. Since this meets its fulfilment in the new order of things subsequent to the judgment scene, it must have special reference to the future abode of the saints in the new earth. Many of the symbols here describing the New Jerusalem, and even New Jerusalem itself, are often used to set forth the church of G.o.d in the New Testament dispensation. The church on earth and the church of G.o.d in heaven are in one important sense the same thing, as they const.i.tute but one family (Eph. 3:15); yet in another sense there is a difference, and the proper distinction must be observed even when the same symbols or t.i.tles are used to describe or designate both phases. A similar two-foldness is seen in many lines of truth. In Heb. 12:22, 23, we are represented as dwelling in the city of G.o.d in this dispensation; yet verse 27 of this chapter and the fourteenth of the following chapter plainly show our entrance into the city at the end. The Scriptures represent G.o.d as dwelling on earth in his church, which, of course, is considered in a spiritual sense; but his actual throne and place of abode is in heaven. A new creation brought about by Christ in his first advent is set forth by various texts; still, it remains a fact that a new creation will actually be brought to view after the present world is no more and that the same will be our eternal home. We obtain spiritual life through Christ now, hence have right to the tree of life; yet in another sense our access to the tree of life is at the end and we then enter in through the gates into the city. Chap.

22:14. Hence it is proper to speak of the city of G.o.d as both present and future, by observing the proper distinction, just as the Scriptures speak of the church in a twofold sense as being both on earth and in heaven, or of the spiritual kingdom in the present and the eternal kingdom in the end. It is Scriptural to speak of G.o.d's throne as being on earth in the midst of his saints in a spiritual sense and also of its being located in heaven. The tree of life is a present realization spiritually and also a future reality. We dwell in the city of G.o.d now--in the suburbs, as it were--but we shall "have a right" to it in the future state when we are ushered into the very heart of the great metropolis and stand before the actual throne of the Deity, in the presence of his August Majesty.

In the New Testament dispensation the heavenly elements of the New Jerusalem have descended to earth in the form of the new covenant, and G.o.d's people obtain a foretaste of heaven's glory and are made pure even as Christ is pure, and are therefore represented as having "come unto Mount Sion, and unto the city of the living G.o.d, the heavenly Jerusalem"

(Heb. 12:22, 23); and G.o.d dwells with them in a very important sense. 2 Cor. 6:16. They are one with the redeemed above, and together they const.i.tute one "family in heaven and earth," all loving the same Father, adoring the same King, drinking from the same fountain of life eternal, and all basking in the same divine light that beams from the throne of G.o.d. In another sense, however, there is a difference between them; for they are separated by the line of mortality, one phase being located on earth and the other in heaven. But when at the last day the redeemed of earth have access to the tree of life in its perfect sense, there will be henceforth only one phase to the New Jerusalem, or church of G.o.d, which will be in its relation to the new earth, as specially described in the prophecy under consideration, when "_all things_" are made new and "the former things are pa.s.sed away."

5. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.

6. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.

7. He that overcometh shall inherit all things; and I will be his G.o.d, and he shall be my son.

8. But the fearful, and unbelieving, and the abominable, and murderers, and wh.o.r.emongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

The declarations contained in these verses proceed from G.o.d himself and announce the fact that he hath now fulfilled all that he designed. His promises to his faithful children are brought to pa.s.s, as well as his threatening to his foes. All things are made new and the former things are pa.s.sed away. Not only has the strife, the commotion, and the sin in the old order of things pa.s.sed away, but the new creation, wherein dwelleth righteousness, has been introduced, the grand long-looked-for era of eternal blessedness to the saints. Oh, halleluiah! "And he said unto me, Write: for these words are true and faithful."

"And he said unto me, It is done. I am Alpha and Omega, the beginning and the end." When the seventh angel of chap. 16:17 poured out his vial, the voice of G.o.d from the throne said, "It is done," signifying that the last judgments were complete. Here again the same voice is heard as before, referring to the same thing--the accomplishment of G.o.d's great purposes. The enemies of the church have been overthrown, her long period of warfare has ended, and the eternal day of Zion's glory has come. Then follow his blessed promises held out to the faithful, and also the reward to the wicked. These are to be understood as referring to these cla.s.ses, not at the day of judgment, but when the Revelation was given to John and therefore to us. "I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things [in the margin, _these things_]: and I will be his G.o.d, and he shall be my son." "This is the reward in reserve for those who endure through this period of trial and overcome at last. They shall drink of living waters, which will be sweet and refres.h.i.+ng indeed to those who have toiled through this fight; and they shall inherit these things--these new heavens and earth. G.o.d shall be their G.o.d, and they his sons. Oh, what an honor! what a destiny in reserve for the faithful! with what glorious antic.i.p.ations may the believer look forward to the revelations of that day, and with Paul say, 'If by any means I may attain unto the resurrection of the dead.'

"What warning also to the wicked! The same voice that utters the promise, p.r.o.nounces also the threatening. 'The fearful, and unbelieving, and the abominable, and murderers, and wh.o.r.emongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.' G.o.d says, 'These words are true and faithful.' They came from him who sat upon the throne, the Alpha and Omega. He has put his everlasting seal to them, and pledged his veracity to their truth." Dear reader, will you accept the word of Him who can not lie and choose to suffer affliction with the people of G.o.d until our Lord shall come to call his ransomed home? Or will you decide to enjoy the pleasures of sin for a season, only to be resurrected at the last great day to "shame and everlasting contempt"?

There is no intimation of future salvation for the transgressor. The lake of fire still stands as the symbol of eternal destruction, and into it the fearful and unbelieving and wicked of every name are cast.

9. 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.

10. And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from G.o.d,

11. Having the glory of G.o.d: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;

12. And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:

13. On the east three gates; on the north three gates; on the south three gates; and on the west three gates.

14. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.

15. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.

16. And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.

17. And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.

18. And the building of the wall of it was of jasper: and the city was pure gold, like unto clear gla.s.s.

19. And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald;