“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” (Rev. 21:99And 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. (Revelation 21:9)). The sudden change of scene and person shows that this is not a continuation of the vision we have just been looking at. A new person comes as John’s guide, perhaps the same that had shown him the harlot before, but not the one in whose presence he had just been. This guide opens to him a new sight; one, indeed, which he had already beheld in a general way in his vision of the eternal state, but whose detailed glories are now to be fully unfolded to his eyes.
One great feature of the seven vials was the fall of Babylon, which prepared the way for the marriage of the Lamb, and the appearance of the bride. The angels, therefore, who poured out these vials are fitting messengers sent to show, first the judgment of the false wife, and next the glories of the true. It was one of them which came to John, and talked with him, saying, “Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters” (Rev. 17:11And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: (Revelation 17:1)). It is one of them which now again comes and talks with him, saying, “Come hither, I will show thee the bride, the Lamb’s wife.” The similarity is not accidental. It shows a connection which intensifies the contrast between the two things thus symbolized. What is the direct opposite of the false church which, however widely spread, has its roots in Rome? Surely the true Church, which has its roots in heaven, where Christ, its life, is. To contrast Jerusalem under the Messiah’s reign with the false system of religion which has borne the name of Christ, would be altogether without point. The false thing must be contrasted with the true, the counterfeit with the genuine.
Both the false and the true Church are set out under two very different symbols. Looking Christward, the false church is the harlot, and the true Church is the wife. Looking manward, the false church is Babylon, the habitation of confusion, and the true Church is Jerusalem, “the habitation of peace.” The harlot is decked out in a gaudy robe fitted to dazzle the world; the bride is arrayed in a white garment, pleasing to the eye of Christ. The great system framed according to man’s will is a moral chaos; the great system molded according to God’s mind is the display of perfect symmetry and order. No doubt the symbolic description of the true Church is borrowed from Jerusalem, just as the symbolic description of the false church is borrowed from Babylon. But this no more proves the real Jerusalem to be meant by the one description than the real Babylon to be meant by the other. On the contrary, if we admit Babylon to be a figure, we must admit Jerusalem to be a figure also, each morally perfect, but not to be confounded with the reality.
Indeed that this New Jerusalem is not a real city seems obvious, for it is described, not as the dwelling-place of the bride, but as the bride herself, whose marriage with the Lamb has already been celebrated in heaven. Its form too, as shown in the following verses, though exquisite as a symbol of the divine symmetry of the true Church, is impossible as the shape of a real city. Besides, the description of the millennial Jerusalem given by Ezekiel, while bearing some resemblance, is for the most part a striking contrast, to the glorious vision here beheld.
“And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem [or “the holy city, Jerusalem”], descending out of heaven from God, having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal” (Rev. 21:10, 1110And 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 God, 11Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; (Revelation 21:10‑11)). When he saw the judgment of the harlot, he was carried “away in the spirit into the wilderness, “the home of desolation and death. When he sees the glories of the bride, he is carried “away in the spirit to a great and high mountain.” Mountains, in Scripture, are often used, both symbolically and literally, as the scenes of glorious visions. It was from a mountain height that Balaam was forced to exclaim, “How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!” It was from a mountain height that Moses saw stretched beneath him the glorious land he was not permitted to enter. It was on a mountain height that the Lord Himself was transfigured before the eyes of His bewildered disciples. The figure here is taken from Ezekiel’s vision, when he was carried to the land of Israel, and set “upon a very high mountain, by which was as the frame of a city on the south” (Ezek. 40:22In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, by which was as the frame of a city on the south. (Ezekiel 40:2)). But the resemblance only brings out more clearly the difference of the two visions. In Ezekiel the earthly character of the scene is marked. The place of observation is “the land of Israel,” and the city is on the earth. John’s place of observation is not connected with Israel, and the city is not on earth, but “descending out of heaven from God.”
The symbol of a city being adopted, the name given is naturally that of the city in which God will have His delight, the city of peace, Jerusalem. But it is the heavenly Jerusalem in contrast with the earthly, and blessed and glorious as the earthly city will be, what are its blessings and glories compared with those now set forth in connection with this holy city descending from heaven? It has “the glory of God.” Its light is “like unto a stone most precious, even like a jasper stone, clear as crystal.” In an earlier chapter, He that sits upon the throne is “to look upon like a jasper and a sardine stone” (Rev. 4:33And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. (Revelation 4:3)). The Church appears, therefore, in the glory of God Himself. All the brilliancy of the jasper, all the transparent purity of the crystal — “the glory of God,” meetness for “the inheritance of the saints in light,” such is the Church after Christ has presented it “to Himself a glorious Church, not having spot, or wrinkle, or any such thing;” but “holy and without blemish” (Eph. 5:2727That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. (Ephesians 5:27)).
“And [it] 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: on the east three gates; on the north three gates; on the south three gates; and on the west three gates” (Rev. 21:12, 1312And 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: 13On the east three gates; on the north three gates; on the south three gates; and on the west three gates. (Revelation 21:12‑13)). In Ezekiel the city is also quadrangular, having twelve gates, three on each side, named after the twelve tribes of Israel. (Ezek. 48:30-3530And these are the goings out of the city on the north side, four thousand and five hundred measures. 31And the gates of the city shall be after the names of the tribes of Israel: three gates northward; one gate of Reuben, one gate of Judah, one gate of Levi. 32And at the east side four thousand and five hundred: and three gates; and one gate of Joseph, one gate of Benjamin, one gate of Dan. 33And at the south side four thousand and five hundred measures: and three gates; one gate of Simeon, one gate of Issachar, one gate of Zebulun. 34At the west side four thousand and five hundred, with their three gates; one gate of Gad, one gate of Asher, one gate of Naphtali. 35It was round about eighteen thousand measures: and the name of the city from that day shall be, The Lord is there. (Ezekiel 48:30‑35)). In both cases there is complete order and symmetry; in both cases a connection between the city and Israel. But in Ezekiel’s city it is an earthly connection; in the city in the Revelation it is a heavenly connection, for at the gates are twelve angels. The gate is the place where the judges sit, and it was promised the apostles that “in the regeneration, when the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matt. 19:2828And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. (Matthew 19:28)). We know not, indeed, how the saints will exercise judgment, and the vision here is manifestly symbolic. It agrees, however, with our Lord’s promise in showing some kind of connection between the Church, or heavenly Jerusalem, and the earthly government of God having Israel for its center.
The “wall great and high “suggests separation and security. Everything defiling must be shut out from God’s dwelling-place as out of the tabernacle of old, and perfect security beyond the reach of evil is the blessed portion of God’s redeemed people. “And the wall of the city had twelve foundations, and in them the [twelve] names of the twelve apostles of the Lamb” (Rev. 21:1414And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. (Revelation 21:14)). The Church is “built upon the foundation of the apostles and prophets.” Some may ask, Where is Paul, the special depository of Church truth? In a literal description it would of course be necessary to make the numbers accurately agree with the number of apostles. This description however is not literal, but symbolic; and in symbolic descriptions this literal accuracy is not needed. Twelve is often used as a typical number where it is not strictly adhered to in fact. Thus Scripture always speaks of the twelve tribes, when in reality there were thirteen; and our Lord promises that the twelve apostles should sit on twelve thrones judging Israel when one of them was a “son of perdition.” in common usage convenient typical numbers are retained as descriptions, though the actual numbers may differ. Thus in many trades a dozen is used, not to mean twelve, but some arbitrary number deviating from twelve. “A hundred” was at first a division of our own land inhabited by a hundred families.
The name is still kept, though perhaps not one division has now the hundred families from whence it was originally derived. So here the perfect symbolic number is used without reference to the individuals which make it up.
The wall is what fences a city off from the world without; the gate is what gives it communication with the world without. In that which marks the exclusive distinction of the Church the apostles appear; in that which marks its relationship with the world the twelve tribes appear; for the apostles are the foundation course of the Church, whereas Israel is always God’s first thought in His government of the world. In that which symbolizes the going forth of the Church’s authority towards the world Israel therefore naturally comes into prominence.
“And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. And the city lieth four-square, 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. 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” (Rev. 21:15-1715And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. 16And 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. 17And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel. (Revelation 21:15‑17)).
Once more we note the symbolism of Ezekiel, both as to the measuring reed in the hand of the man who shows him the city (Ezek. 40:33And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate. (Ezekiel 40:3)), and as to the quadrangular form of the city itself. But again the differences are thrown into bolder relief by this designed parallelism. In Ezekiel the measuring reed is of ordinary construction, suited to an earthly city; in the Revelation it is a golden reed, the type of divine righteousness, suited to the dwelling-place of God. In Ezekiel the city is large, becoming a splendid earthly metropolis; in the Revelation the city is vast beyond all possible earthly limits. In Ezekiel it is of the quadrangular form, often used in Scripture to indicate perfect earthly symmetry; in the Revelation there is another dimension, a height equal to the length and the breadth, showing a perfect cube, a still higher order of symmetry, heavenly in character, and manifestly unsuited to the earth.
It is surely no mere coincidence that the Holy of holies in the temple was of the same cubic form. “The oracle in the forepart was twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof: and he overlaid it with pure gold” (1 Kings 6:2020And the oracle in the forepart was twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof: and he overlaid it with pure gold; and so covered the altar which was of cedar. (1 Kings 6:20)). Now David gave to Solomon “the pattern of all that he had by the Spirit of the courts of the house of the Lord” (1 Chron. 28:1212And the pattern of all that he had by the spirit, of the courts of the house of the Lord, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things: (1 Chronicles 28:12)). His plans therefore, like those of Moses, were formed after a heavenly model, and had a typical signification, so that the cubic form of the holiest place in the temple was an inspired type of the perfect symmetry of that “habitation of God” which formed the pattern of these earthly structures. Here too the number of administrative perfection twice appears in the twelve thousand furlongs which is the length of the side, and in the twelve times twelve, or one “hundred and forty and four cubits,” of the height of the wall.
The measure is “the measure of a man, that is, of the angel.” The standard therefore is after the measure of man, not in his earthly body, but in the body he will have after resurrection, when he is clothed upon with his house which is from heaven. In these “spiritual bodies” the “children of the resurrection” are said to be “equal unto the angels” (Luke 20:3636Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection. (Luke 20:36)), and it is to this new condition that the standard of measurement is conformed. The scene, though all symbolic, is throughout symbolic of the heavenly, and not of the earthly. The symbols are, of course, borrowed from the earth, but each has a heavenly stamp impressed upon it.
“And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass” (Rev. 21:1818And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. (Revelation 21:18)). Jasper, as we have seen, is symbolic of “the glory of God.” Gold typifies the righteousness of God, not in His government, but in His nature. Thus the Church shares the righteousness belonging to God, the saints being made morally “partakers of the divine nature” (2 Peter 1:44Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. (2 Peter 1:4)). The glory of God, also, the jasper wall, hems it in, at once defending it from all intrusion of evil, and maintaining it in that holy separateness which becomes His chosen habitation. A cube entirely inlaid with gold was the typical dwelling-place which He took in Israel. A cube of “pure gold, like unto clear glass,” is the symbolic representation of the “holy temple,” the “habitation of God through the Spirit,” here set before us in the heavens.
“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; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an, amethyst. And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass” (Rev. 21:19-2119And 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; 20The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. 21And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass. (Revelation 21:19‑21)). The names of the apostles are engraved on the foundations of the Church, but Christ Himself is the true foundation. As in the breastplate of the high priest the perfections of Christ, gleaming in the precious stones, were linked with the tribes whose names were cut upon them, so here the manifold perfections, and beauties, and glories of Christ, the true foundation, bear up the Church in its heavenly brightness. The foundation of all is jasper, “the glory of God;” for it is on Christ as “the Son of the living God,” the One in whom “dwelleth all the fullness of the Godhead bodily,” that the Church is built. Then comes the stone on which the elders of Israel had seen God Himself standing, when “there was under His feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness” (Ex. 24:1010And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. (Exodus 24:10)). Then, completing the perfect number, follow the varied yet harmonious beauties centering in His matchless person, all sustaining that Church which He has built for His own delight and for God’s habitation, that wondrous structure which only divine wisdom could have planned, only divine grace could have erected, only divine glory could uphold.
“Every several gate was of one pearl.” The Church itself is the “one pearl of great price,” which, on account of its exceeding beauty and preciousness in His eyes, Christ “hath purchased with His own blood.” And in every avenue of approach God will have the memorial of this beauty and preciousness preserved. At each portal the “one pearl” meets the eye. If “the kings of the earth do bring their glory and honor unto it,” they cannot approach its gates without beholding how precious this blood-bought assembly is to the heart of Christ. Its streets, too, are “pure gold, as it were transparent glass.” The sea of glass occupies the same place in the heavenly temple that the sea of water did in the earthly, the change showing that while on earth there was constant need for purification, in heaven there is fixed, unalterable purity.
So in this scene. On earth, though sin cannot be imputed to the believer, there is constant liability to defilement in his walk, and the washing of water by the word, so beautifully typified in the washing of the disciples’ feet, is constantly needed to restore communion. In this scene defilement of walk is just as impossible as imputation of sin. The path for the feet is the gold of divine righteousness, and the transparent glass shows that the need of cleansing is there unknown. All is spotlessly pure, transparently stainless, and the heart and the conscience are free to hold uninterrupted fellowship with God.
“And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it” (Rev. 21:2222And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. (Revelation 21:22)). The city itself, or the Church, is a “holy temple,” an “habitation of God through the Spirit.” There could be no temple here; for a temple is a place where God, though deigning to dwell, is yet hidden. Outside, God is not seen, but only His dwelling-place; inside, one is in the immediate presence of God Himself. Believers even now have access there, into the holiest of all, through the rent veil. There needs no temple, no veil, to separate them from God. So in this marvelous vision. The Church is, as it were, the perfectly-proportioned, innermost shrine in which God dwells, the holy of holies, of pure gold and heavenly symmetry, in which the throne and presence of God find their habitation.
And as there is no temple, nothing to hinder the immediate glory of the divine presence shining in its midst, so there is no need of any other authority or any other light. “And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof” (Rev. 21:2323And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. (Revelation 21:23)). All created light, all created authority, however necessary here, will be superseded there by the perfect light shining in the glory of God and the person of Christ.
Nor is this all. The Church will radiate the light it receives. “And the nations [the words “of them that are saved” should be omitted] shall walk in the light of it: and the kings of the earth do bring their glory and honor unto [not “into”] it” (Rev. 21:2424And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honor into it. (Revelation 21:24)). Christians are placed here to “shine as lights in the world” (Phil. 2:1515That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; (Philippians 2:15)). Alas! what poor, dull lights, what faint, glimmering reflections of the glory of Him who came as “the light of the world,” even the most devoted and holiest believers are. And what is the power of shining? Not the effort to do so, but gazing upon the glory of Christ. Moses’ face shone, though he knew it not, because he bad been in God’s presence. Believers’ faces shine when they, “beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory” (2 Cor. 3:1818But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. (2 Corinthians 3:18)). But the time is coming when believers will behold Christ face to face, and will bear His image perfectly; when He Himself shall “be admired in all them that believe,” and there shall be no dimming of the glorious light in which they shine. “We shall be like Him; for we shall see Him as He is” (1 John 3:22Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. (1 John 3:2)). And as with believers individually, so the Church as a whole will be the perfect manifestation of God’s glory, suited for His own chosen habitation.
“The kings of the earth do bring their glory and honor unto it,” not into it. They will not enter the Church, but will render it the joint homage which is meet for “the bride, the Lamb’s wife;” for when Christ reigns, and “all kings shall fall down before Him, all nations shall serve Him,” then the Church will reign as His royal bride, the sharer of His universal dominion and universal homage.
“And the gates of it shall not be shut at all by day; for there shall be no night there. And they shall bring the glory and honor of the nations unto it” (Rev. 21:25, 2625And the gates of it shall not be shut at all by day: for there shall be no night there. 26And they shall bring the glory and honor of the nations into it. (Revelation 21:25‑26)). There is perfect security. The night, in which evil can encroach unseen, has no place here. We are children of the day, children of the light. This is even our present standing, though our failure to walk as children of the light should fill us with grief and shame. But there all will be manifested, all will be perfect. Of the Church it will then be true, as of God Himself, that in it there is “no darkness at all;” for it will shine with God’s light.
The nations, like their kings, will do homage to “the Lamb’s wife” as sharing the throne and glory of the Lamb Himself. This shows that the Church is here seen, not in the eternal, but in the millennial state. Its own condition will indeed be for the most part unchanged in the eternal state; but there will then be no nations on the earth, no kings to bring their glory and their honor to it. All this belongs to the earth in the divided condition which begun at Babel, and continues even during the millennium. But it has no place in the new earth, from which all trace of the failure and sin of the old creation is forever blotted out.
As the figure of a city is consistently maintained, the heavenly saints are spoken of as its inhabitants. “And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life” (Rev. 21:2727And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life. (Revelation 21:27)). God is “of purer eyes than to behold evil;” and if believers are saved, it is only because He has made them “meet to be partakers of the inheritance of the saints in light.” No evil can exist in the presence of His light. The jasper wall, His own surpassing glory, is a perfect wall of separation between His dwelling-place and all that defiles, all that is abominable, all that is inconsistent with His own holy truth. None can be there but those “written in the Lamb’s book of life;” those whom He has fitted by His own grace for His own presence.
But it is not only in authority, not only in glory, that “the bride, the Lamb’s wife,” is associated with the Lamb Himself. The city will also be as the dwelling-place of God, the fountain-head from which streams of blessing gush forth to the millennial earth. “And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations” (Rev. 22:1,21And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 2In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. (Revelation 22:1‑2)). The symbolism here is that of Ezekiel, but with differences which show that the earthly things are only types of the heavenly. In Ezekiel there is a real river of water issuing “from under the threshold of the house eastward” (Ezek. 47:11Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house stood toward the east, and the waters came down from under from the right side of the house, at the south side of the altar. (Ezekiel 47:1)), and going forth to heal the waters of the Dead Sea. “And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine” (Ezek. 47:1212And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine. (Ezekiel 47:12)).
The earthly things are molded after the heavenly. Thus the earthly Jerusalem is fashioned like the heavenly, four-square; but in size and form suited to this world. The Holy of holies, God’s earthly dwelling-place, is fashioned like the heavenly, of the same form and the same material, but with dimensions fitted to its earthly character. From the temple, God’s dwelling-place in the earthly metropolis, the waters flow forth to spread life and fertility over the barren parts of the land, and to heal the bitter waters of the sea of death. From “the throne of God and of the Lamb “in the heavenly metropolis streams forth the river of the water of life; not to the land only, but to all mankind. Trees with fruit monthly renewed “for meat,” and with leaves “for medicine,” are on either side the stream coming out of the earthly city. But “the tree of life,” of which the overcomer shall eat, is on either side the stream of the water of life flowing out of the heavenly city; and besides its fruit for the overcomer, its leaves are for the healing, not only of those in the land, but of the nations. Thus while the earthly Jerusalem is especially the center of blessing to the land of Israel, the heavenly Jerusalem is the center of blessing to the whole earth; for wherever we deal with the earthly things, Israel has the foremost place; but the circle of the Church’s interests is wider, and in its blessings Jew and Gentile are alike partakers.
There is no “tree of the knowledge of good and evil,” no tree of responsibility now. That tree, whose taste brought death, was withered up by the cross, where all our broken responsibilities were met; and met so perfectly, that we now “have peace with God through our Lord Jesus Christ.” Here therefore “the tree of the knowledge of good and evil” disappears, and “the tree of life” alone flourishes. Those dwelling in “the paradise of God” eat of its fruits; but in the millennial earth, where evil, though checked, still exists, “the leaves of the tree are for the healing of the nations.” Here again it is clear that the time described is not the eternal state, when all evil is done away, but the millennial age, when healing is still needed.
“And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and His servants shall serve Him; and they shall see His face; and His name shall be in their foreheads” (Rev. 22:3, 43And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: 4And they shall see his face; and his name shall be in their foreheads. (Revelation 22:3‑4)). Among the nations of the earth there is still the curse, not constantly abiding, but occasionally coming in as the punishment of sin; for “the sinner, being an hundred years old, shall be accursed” (Isa. 65:2020There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed. (Isaiah 65:20)). Here, however, in this heavenly Jerusalem, “there shall be no more curse.” How can there be for those who have been comformed to the image of God’s Son? They are a people whom God has fashioned for Himself, for His own dwelling-place, and therefore “the throne of God and of the Lamb” is among them. They are His servants, and now none other divides their allegiance with Him. Unreservedly “they serve Him.” Serve whom? it may be asked; God or the Lamb? Here, as often in John’s writings, no distinction is made; both are spoken of as one. There is but one throne named, but One whom they serve, but One whom they see, but One whose name is written in their foreheads. Everywhere the same truth meets us-”I and my Father are one.” They are His chosen companions, seeing as they are seen, for they behold His face; and they are specially claimed as His own, for “His name shall be in their foreheads.” They shall then bear perfectly the moral imprint which, alas! it is often so difficult to discern in His saints now. “Now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is” (1 John 3:22Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. (1 John 3:2)).
“And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light; and they shall reign forever and ever” (Rev. 22:55And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever. (Revelation 22:5)). This is, as it were, the summary of the blessings enjoyed by the heavenly saints, the Church, in the millennial state. And what a summary! All darkness gone forever; God Himself, not now through instruments, but in His own person, their blessed source of light, shining upon them in all His glory, and they able to rejoice in the glory; the saints reigning with Christ to the ages of ages during the whole millennial cycle.
Such is the Church, the bride, the Lamb’s wife, the heavenly Jerusalem, during the thousand years’ reign. The figures used may vary. The affections of Christ may be brought into prominence by presenting it as the bride; its relationship with the earth may be symbolized by picturing it as a city; its wonderful place in the counsels of God may be shown forth by delineating it as His dwelling-place. But whatever the figure used, the prominent thought is the surpassing glory and blessedness of that assembly which God is now calling out to be formed into one body, and to be forever associated in peculiar closeness with the Son of His love. What a contrast the moral glories here portrayed with the sad, ruined, failing condition of even the true Church as we now see it in the world! God’s thoughts and love are not deflected from their purpose by our failure; but should not this very fact cover us with shame that our failure has been so great?
Closing Warnings and Exhortations (Rev. 22:6-216And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done. 7Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. 8And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. 9Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. 10And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 11He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 12And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. 13I am Alpha and Omega, the beginning and the end, the first and the last. 14Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. 15For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. 16I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. 17And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. 18For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: 19And 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 this book. 20He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. 21The grace of our Lord Jesus Christ be with you all. Amen. (Revelation 22:6‑21))
The Revelation, strictly speaking, ends with the vision of the New Jerusalem, for the following verses are not so much a part of the Revelation itself as words, spoken by the angel or by the Lord, pressing the truth and value of what is revealed upon our hearts. “And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets [or of the spirits of the prophets] sent His angel to show unto His servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book” (Rev. 22:6, 76And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done. 7Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. (Revelation 22:6‑7)). No book so marvelously unfolds the heavenly glories awaiting the saints; no book so emphatically repeats the assurance that these things are “faithful and true.” The Old Testament name of Lord God, His title of God of the spirits of the prophets, the angel messenger sent, and the relationship of servants ascribed to the saints — all fit in with what we have seen to be the prophetic character of the book. But there is a difference between these prophecies and those of the Old Testament, which they so strongly resemble. In the Old Testament the events foretold are spoken of as distant; here they are spoken of as “things which must shortly be done.” The reason is, that the Church period is always counted outside the course of time. It is an interval, a parenthesis, which grace may lengthen, but which at any moment may be brought to a close. Believers are, therefore, to be constantly expecting the coming of the Lord. His word to them here is, “Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.”
What is meant by keeping these sayings? During the Church time the greater part of the judgments predicted in this book are yet future, and how then can the sayings be kept? To treasure up the sayings of God is, however, always profitable. It is not necessary even that they should in every case be intelligently understood, much less that they should immediately affect ourselves. The historical development of the events foretold may not be divinely apprehended; but the great principles of God’s righteous judgments, culminating in the glory of Christ, may be clearly discerned through the thickest haze of misinterpretation in which the book can be wrapped.
Has the Church, then, been faithful? Alas! something more than misunderstanding has helped to obscure the truth. The great feature of the book is the failure of Christendom. It stands out in the letters to the seven churches, in the corrupt, apostate Babylon, and in the great Gentile power of the last days which, though embracing none but Christian lands, falls into the most hideous idolatry and rebellion against God. Now this utter failure of the Church as a professing system, though the great feature of the book, is just the feature which Christians have refused to see. The Spirit had warned the Gentiles that they stood by faith, and that if God had not spared the natural branches, the Jews, they must take heed lest He also spare not them. Instead of taking heed, they became high-minded, and did not fear. If God’s word be true, therefore, they must be cut off. This the Revelation points out; but the Church, fancying itself secure, has never dreamed that judgment is awaiting it, and, shutting its eyes to the solemn truth, has accepted any interpretation but that which thus appealed to its conscience. Had it bowed to the truth concerning the judgment about to come upon the house of God, this apostacy could never have taken place. But it has failed to keep “the sayings of the prophecy of this book,” and high-mindedness, worldly ambition, and departure from its true character as waiting for Christ, have been the sad results.
“And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God” (Rev. 22:8-98And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. 9Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. (Revelation 22:8‑9)). Now, as before, when John fell down to worship the angel, it is the sight of the glories of the Church that overwhelms him. Then he had beheld “the Lamb’s wife” “arrayed in fine linen, clean and white;” now he has been gazing on the dazzling vision of the New Jerusalem. On each occasion the angel refuses worship, associating himself with John, and his brethren the prophets, and those “which keep the sayings of this book.”
“And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still” (Rev. 22:10, 1110And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 11He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. (Revelation 22:10‑11)). Daniel was told to “shut up the words, and seal the book, even to the time of the end” (Dan. 12:44But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. (Daniel 12:4)). This is quite different from the directions here given, where the prophecy is not to be sealed, “for the time is at hand.” Neither prophecy has, however, yet received its fulfillment. Why, then, should the first be spoken of as far distant, and the second as at hand? Why should the first be sealed up as papers only wanted at some future time, and the other left unsealed as papers wanted for immediate use? To say that Daniel’s prophecy was six hundred years earlier than the other will not suffice; for if two thousand four hundred years is a distant date, so is eighteen hundred years; and if events eighteen hundred years off are said to be at hand, why may not events two thousand four hundred years off be said to be “at hand” also? The explanation lies in the character of the present epoch, during which no dates are given, and no time is reckoned. None is to put off, even in thought, the Lord’s return. This being a momentary expectation, the whole Church period is passed over, and the only time counted is the short interval after the Church is taken. Then God’s dealings with the world in government are resumed, and the preparation for the restoration of Israel and the reign of Christ is again carried on.
When that time comes the moral condition of men will be fixed. The unjust will remain unjust, and the filthy will remain filthy, the righteous will remain righteous, and the holy will remain holy. Clearly this cannot apply to the present day of grace. It is a warning that “the time is at hand;” for the day of grace is passing, and no calculation of its continuance can be made. These judgments are therefore to be regarded as near, and when once come, the call to repentance will sound no more, the blessed will be eternally blessed, the wicked eternally wicked.
Hence the speedy return of the Lord is again pressed, and now by the Lord Himself; for up to this point it has been an angel speaking, though sometimes in Christ’s name, but henceforth it is Christ speaking in His own person. “[And], behold, I come quickly; and My reward is with Me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last” (Rev. 22:12, 1312And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. 13I am Alpha and Omega, the beginning and the end, the first and the last. (Revelation 22:12‑13)). In the Revelation the two parts of the Lord’s second advent, His coming for His saints, and His coming to judge the world, are often spoken of in the same language. Morally they resemble each other, being both acts of judgment towards the world, and both bringing blessing to the believer. The believer is taken to glory by the first act, manifested in glory by the second. The world is left over for judgment by the first act, brought under the execution of judgment by the second.
The important point is, then, not the order of events, but the great fact that Christ is coming, and that when He does come, He “will render to every man according to his deeds” (Rom. 2:66Who will render to every man according to his deeds: (Romans 2:6)). This is the invariable principle of God’s righteous dealings, and is in no respect weakened by grace. Grace, it is true, lays our sins on another as our substitute, and credits us with the good deeds wrought in us by God’s own power; but this confirms the principle instead of contradicting it. If an upright man winds up his affairs, he collects what is due to him, and pays what he owes. Nor is the justice of this course affected by the fact that certain debts have been remitted, or certain obligations incurred, out of kindness. So God’s righteous judgment according to works is in no way impaired by the fact that the believer’s sins have been put away, and the believer’s righteousnesses have been wrought, by His own grace.
These righteous principles, being as eternal and immutable as God Himself, are followed by the declaration of Christ’s own character as the eternal One, “the Alpha and the Omega, the beginning and the end, the first and the last.”
The consistency of righteousness and grace is shown in the next verse: “Blessed are they that wash their robes [not as our version has it, “do His commandments”], that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie” (Rev. 22:14, 1514Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. 15For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. (Revelation 22:14‑15)). Thus while righteousness has been declared the principle of Christ’s judgment, grace is the foundation on which the blessing of the redeemed is based. The “right to the tree of life,” which is in the midst of the paradise of God, is not “keeping the commandments,” or any goodness on man’s part, but the righteousness of “the man to whom the Lord will not impute sin,” because he has washed his robes, “and made them white in the blood of the Lamb.” This, too, is his title to “enter in through the gates into the city,” or to become a member of the Church of God. For unless thus washed, he is in himself defiled, and must remain without, classed among the dogs, or unclean, the sorcerers, the whoremongers, the idolaters, the murderers, the lovers and practicers of falsehood, who have no place in the holy city.
Having thus declared the principles of righteousness on which He will act at His second coming, the Lord closes the book with a few weighty and solemn words. “I Jesus have sent Mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star” (Rev. 22:1616I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. (Revelation 22:16)). There is something beautiful in the way in which the Lord, when thus closing His Revelation, speaks to the beloved disciple, not in His official character, but for a moment in that personal name by which he had known and loved Him here on earth. It is as though He had said, True I am the eternal One, the supreme judge; but for all that I am still that same Jesus with whom you walked in Galilee, that same Jesus on whose breast you leaned at supper. He is also “the faithful and true witness,” and as such He has, through His angel, testified the coming ruin and failure in the churches. But still He is the hope alike of the earthly and of the heavenly saints. To the earthly saints, whose portion consists in the fulfillment of the promises made to David, He is “the root” of David, or the One to whom all the promises owe their origin, and also the offspring of David, the royal seed to whom they all point. To the heavenly saints, the Church, He is the perennial hope, the harbinger of the coming day, “the bright and morning star.”
And this draws forth the response, prompted by the Spirit, from the heart of the bride; “And the Spirit and and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take of the water of life freely” (Rev. 22:1717And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. (Revelation 22:17)). The true attitude of the Church, the bride of Christ, is always to be waiting for His coming. He is her hope. The declaration that He is “the bright and morning star” naturally awakens the longing of the bride, and the Spirit, speaking through her, joins in the invitation to “come.” And still the word of grace is going forth, telling of Jesus as a Savior, so that he who hears may receive the word and be able to join in the cry; “Let him that heareth say, Come.” Nor will He who bid the weary come to Him for rest, and the thirsty for water, leave it only to others to proclaim the word. Once more His own voice goes forth in tender solicitation — “Let him that is athirst come. And whosoever will, let him take the water of life freely.” How cheering these words of grace, these earnest, loving appeals, at the close of this book of judgments. They seem to say, “The day of retribution is fast approaching, but the day of grace still lingers; eternal life is my free gift. Before it is too late, come, drink of this fountain which will satisfy for evermore.”
The one-sidedness of man always leads him to set grace and judgment in antagonism, whereas the many-sidedness of God’s word gives to each its proper place. After the tender words of invitation just uttered, it is solemnly instructive to see the rampart with which God shelters this book of sevenfold judgments from any intrusion of man’s reasoning and unbelief. “For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: and 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 [or from the tree] of life, and out of the holy city [and from the things], which are written in this book” (Rev. 22:18, 1918For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: 19And 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 this book. (Revelation 22:18‑19)).
What is meant by adding to and taking from this book? It does not mean only the open infidelity which refuses it as God’s word. No doubt it would include this, but it includes much more. The professing Church has practically set aside this book, not through mere misunderstanding, which is not here referred to, but because its character and hopes took a worldly instead of a heavenly type. It refused to believe itself under judgment, and thus took from this portion of God’s word. It assumed its own universal dominion and triumph over evil, and its own continuance to the end of time, and this added to this portion of God’s word. No doubt many of God’s children, who reverence His word, have been misled by this false traditional belief, and have in all simplicity and honesty adopted a system of interpretation founded upon it. We need not say that the judgments here denounced against those who tamper with God’s word have no application to such. But to Christendom as a whole the guilt is chargeable, and on Christendom as a whole the penalty will fall. Babylon, which, instead of repenting and clothing herself in sackcloth, like Nineveh of old, has “said in her heart, I sit a queen, and am no widow,” will have added unto her “the plagues that are written in this book.”
The denunciation only extends to those who shall add to or take from the words of this particular book; but it must not be inferred that God regards a similar treatment of other portions of His word with greater indifference. The fact that this book would be so wrested from its true meaning as to blind men’s eyes to the failure and judgment of Christendom, has indeed caused God to invest it with a special sanctity, not only pronouncing a distinct blessing on those who read it, but a distinct curse on those who slight it. But the principle is true of Scripture generally. To add to God’s word, or to take from it, must bring judgment. Those who set their minds and wills in opposition to God’s can have no part in the tree of life or in the holy city.
And now come the Lord’s closing words, words at once of warning and of hope: “He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus” (Rev. 22:2020He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. (Revelation 22:20)). They are words of warning, for is it not time that Christendom should wake from its sleep, and instead of indulging in the dream of universal dominion, own the ruin and failure which its apathy has brought in? They are words of hope, for what can be more cheering to the true saint of God, who sees that all has failed on man’s side, than the thought that the Lord is coming to take His waiting people to Himself, and afterward to establish His throne in righteousness on the earth? Hence, when His voice is heard, “Surely I come quickly,” the heart response of His people goes forth, “Amen. Even so, come, Lord Jesus.” So closes this book, the writer only adding the parting salutation, “The grace of our Lord Jesus Christ be with you all [or with all saints]. Amen” (Rev. 22:2121The grace of our Lord Jesus Christ be with you all. Amen. (Revelation 22:21)).