The Seer of Patmos

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I thought I would post up, chapter by chapter, this wonderful exposition of the book of Revelation. It is not written by Ellen White and no one is compelled to read it but I felt it would be a blessing to someone.

If this is against GT rules then please move it to an appropriate forum but I intended this for the general Christian audience.


CHAPTER 1. THE SEER OF PATMOS

THE men whom God has chosen as a means of communication between heaven and earth, form a galaxy of noted characters. The gift of prophecy is called the "best gift," and the church is exhorted to covet that "best gift." To be able to view scenes still future and to talk in the language of heaven, requires a closer walk with God than is attained by most men. But through all the ages, there have been those whose lives were so in unison with the laws of Jehovah that they became the channel of the Spirit of God.

It is not that such men have greater attainments than all others, but they are like the dense cloud with its falling rain drops, through which the sun shines to produce the rainbow in its glory. One forgets the cloud while watching the bow of promise. So with the prophet; one loses sight of the instrument through whom God speaks, by beholding the glory of the scene which He portrays. But lest the Spirit should be lost in its transmission, the chosen instrument must be purified in the furnace of affliction. Those tests which bring the human soul in touch with the divine are necessary experience, before human eyes can see, or human tongues can speak of things yet future.

Genesis, -- that condensed treatise on the plan of salvation, -- the work which contains the Gospel in embryo, -- was written in the Midian desert, probably near Mount Horeb, while Moses watched the flocks of Jethro. Every other book in the Bible is but the unfolding of the truths of Genesis. It is the Alpha, and the book of Revelation is the Omega, of the Word of God to man.

As God prepared Moses, by a life of forty years in the solitudes of Midian, so He called the Apostle John from the society of men, and led him along a strange path upward, and still upward, until at last on the rocky coast of Patmos, heaven was opened to his wondering gaze, and the future history of the church was made known.

About six hundred years before the advent of Christ, there lived another seer, Daniel. To him God revealed the history of the nations of the world. From his own day, when Babylon bore universal sway, until nations should be no more, Daniel was shown the world's history. In connection with the account of the rise and fall of nations, Daniel saw the history of his own people, the Hebrew race, from their captivity in Babylon, until they rejected the Anointed of God. Daniel was of the royal seed of Israel, and was prime minister in the Court of Babylon during the years when this history was revealed to him. He of all men was fitted by education and position to write the history of the world. As foretold by ancient prophets, the Saviour came a servant of men. He was anointed at the very time predicted by the Prophet Daniel. "And Jesus when He was baptized, went up straightway out of the water: and lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him: and lo a voice from heaven, saying, This is My beloved Son, in whom I am well pleased." Standing on the banks of the Jordan, a witness to this anointing, was a young man chosen of Heaven, to continue the history begun by Daniel.

The Hebrew prophet Daniel, was in the schools of Chaldea three years, during which time God revealed to the wise men of Babylon the superiority of the wisdom of God over all the learning of the world. While in that school, Daniel received the inspiration of the Holy Spirit. John the fisherman, the first of Christ's disciples, spent three years at the side of the Master Teacher, receiving such instruction as fitted him, in spiritual things to become a leader of nations. Daniel will stand in his lot in the latter days, by his prophecies revealing the time of the end. John, according to the words of Christ, will by his prophecies tarry until the coming of the Saviour in the clouds of heaven. For, when in answer to Peter's question concerning the future of the beloved disciple, Jesus said, "If I will that he tarry till I come," He revealed the prophetic mission of that disciple. The Saviour saw him on Patmos receiving the Revelation.

The prophecy as given to John is a revelation of Jesus Christ, and is the history of God's dealings with the church which bears the name, Christian. Daniel is a history of nations; the Revelation is ecclesiastical history, and into it, nations are introduced only when they affect the growth of the church.

The life of Daniel shows how God can work through men in high positions: the preparation of John for his work as a prophet is the story of the transformation wrought in the heart of a fisherman by the Spirit of God. The extremes of society were represented by these two men. The story of each life is the narration of the events of a life in which love worked, and is an object lesson of the development of Christian character.

In the town of Bethsaida, on the west shore of the Sea of Galilee, lived the fisherman, Zebedee, with his wife, Salome, and two sons, James and John. The two young men were partners with their father in his business, and were accustomed to the toil and hardships of a fisherman's life. A spirit of piety characterized the home; for beneath the rough exterior, was a desire to understand the Word of God. The promise of the Messiah had been read, and when it was known that the Prophet of the Wilderness was preaching and baptizing at Enon, and proclaiming the advent of Christ, the younger son of Zebedee, in company with Andrew of Bethsaida, sought baptism. It was there that they witnessed the anointing, and heard the Baptist's words, "Behold the Lamb of God." John and Andrew were the two disciples who followed after Christ, and to whom He turned saying, "What seek ye?" They said unto Him, 'Rabbi ... where dwellest thou?" And when He led them to the place where He abode, they talked with Him, they believed, and the nucleus of the Christian church was formed. Christ, the center, the life, drew John, and the young man's heart responding to the quickening touch. This was the beginning of a new life, -- a soul communion. Andrew, too, was convinced of the divinity of Christ, but Andrew represents those who accept because the mind is convinced of truth. He sought at once for his brother Peter, saying, "We have found the Messiah, ... the Christ, the Anointed." And when Peter came to Christ he was convinced of the divine nature of Jesus, because the Saviour read his character and gave him a name in accord with Peter's nature.

But John represents those of the inner circle of discipleship. He was won by love, not argument. His heart was held by love, and the whole theme of all his writings is love. He saw only love in Christ, and he responded freely to that wondrous flowing from Christ, and John desired to be ever in the circuit. He kept close to Jesus, walked hand in hand with Him, sat next to Him at the table, lay on His bosom, -- he was "that disciple whom Jesus loved."

As long as John kept in touch with the divine life of the Master, there was nothing in his life out of harmony with the Saviour. That there were times when the harmony was broken, is true, and this was due to the fact that the human in John had not yet been subdued. The human channel through which the spirit flowed, sometimes arrested the flow. This was the case when James and John asked to sit, one on the left, and the other on the right, of the throne in the new kingdom. Christ recognized the desire as a result of more than human affection, and so in place of a rebuke, He attempted only to deepen and purify that love.

The entire life of John tended to cleanse the soul temple, and to prepare him for his final work. The union between the soul of Christ and John, is shown by numerous incidents. During the temptation of Jesus in the wilderness, John sought Him out, longing to go with Him. But Christ bade John return, for He did not wish the young man to witness the fierce struggles with the prince of darkness. When not allowed to remain as companion in the wilderness, he sought out Mary of Nazareth, who was in doubt as to the whereabouts of her Son. Sitting by the side of the lonely mother, John related the story of Christ's baptism, and told her of His present condition. He won his way into the heart of Jesus. This explains why the Saviour, when hanging on the cross, gave directions for John to make a home for this same mother.

Such gentleness was not altogether natural with the sons of Zebedee; for when they first became Christ's followers, He called James and John "Boanerges," "Sons of Thunder." They possessed an ambitious, hasty, outspoken spirit, which was subdued y association with the Saviour. The natural inclinations were replaced by contrition, faith, and love. John especially yielded to that power of the Christ.

Every experience of this disciple pointed unmistakably to the crowning work of his life. When the Saviour had returned to heaven, John would become the medium of communication between God and man. He was not the only prophet of the apostolic church, for sixteen others are named in the New Testament; but to him was given the most extended view of the future work of God in the earth. Bearing in mind that the eye of Heaven was upon John, and that he was in every act preparing for that noblest of callings, although he knew it not, the history of this disciple becomes a wonderful object lesson to those who live in the end of time.

He yielded himself fully to the teachings of the Man of God; his mind met the mind of Christ; his soul touched the soul of the Divine One. Life flowed from Christ, begetting life in the disciples. This is Christian experience; this will be the experience of all who live to see the Saviour coming in the clouds of Heaven; and this experience enabled John to say, "Of His fullness have we all received, and grace for grace."

The growth in grace was a gradual development, and, at times, an unholy zeal over-mastered the tenderness which Christ constantly sought to impart. There was one man who cast out devils, and John rebuked him because this man was not like the disciples a follower of the Saviour. This spirit of judging all others by a self-reared standard, was rebuked in the words of the Master, "Forbid them not." When the Samaritans offered insult to the Saviour, John was the one who wished to call down fire from heaven and destroy them. He was surprised when the Saviour revealed to him the fact that such a spirit was one of persecution, and that he, the Son of God, had not "come to destroy men’s' lives, but to save them." Each correction was keenly felt, but it opened to the mind of John the principle of divine government, and revealed to him the depth of divine love.

Near the close of Christ's ministry, the mother of James and John came to ask for her sons the place of honor in His kingdom. Salome herself was a follower of Christ, and the great love of the family for the Saviour, led them all to desire to be near Him. Love always draws us near the object of our love. Jesus saw what the granting of the request would imply, and in tones of sadness, answered that the place nearest the throne would be occupied by those who endured most, who sacrificed most, and who loved most. In later life John comprehended the meaning of the answer; for he was given a view of the redeemed as they will gather on the sea of glass about the throne.

These human desires came at times when the life current was partially broken. At other times its flow was steady and strong. Thus it was when John stood with Christ on the Mount of Transfiguration, and heard the voices of Moses and Elijah, as they sought to strengthen the Saviour for His soon coming death. John sat at the Saviour's left hand at the Passion Supper, and as the little company of twelve walked in the moonlight toward Olivet on that last night, John pressed close to the Saviour's side. As they entered the Garden of Gethsemane, eight of the disciples remained without the gate; while Peter, James, and John went on a little farther. The Son of Man longed to have John sit beside Him during the bitter struggle; and although John had lived so near to Jesus, yet he failed to grasp that last opportunity which would have placed him next the throne. While the Saviour pleaded in agony, and finally fell fainting to the ground, John was sleeping. The flesh was weak although the spirit was willing. His love so fervent, was still weakened by the clay channel through which it flowed. Still more bitter trials were needed to burn out all the dross.

Having slept, he too fled when the mob came for the Saviour, but his love drew him back. Ashamed of his cowardice, he returned, and entered the judgment hall, keeping close to the man condemned as a criminal. All night long he watched and prayed, and hoped soon to see a flash of divinity which would forever silence the accusers. He followed to Calvary. Every nail that was driven seemed to tear his own flesh. Faint, he turned away, but came back to support the mother of Jesus, who stood at the foot of the cross. That dying cry pierced to his very heart; the One whom he had loved was dead. Unable to comprehend the meaning of it all, yet he helped prepare the body for burial, and with the other sorrowing disciples passed a lonely
Sabbath. Life seemed scarcely worth living; for He for whom they had believed to be the Son of God, was silent in death. The words which Christ had spoken concerning His own death, and which John should have understood, had fallen on deaf ears.
Much as he loved his Lord he was dull of hearing.

On the morning of the resurrection John was the first of the twelve to reach the tomb; for he outran Peter, when Mary Magdalene reported that the body was gone. Seeing the folded napkin in the sepulchre, he recognized the familiar touch of a risen Saviour, and believed.

On the evening after the resurrection John received the benediction when Christ appeared; but since he could no longer see his Master with the physical eye, he returned to his fishing on the shores of the Sea of Galilee. But Jesus sought him again, and bade him go forth a fisher of men. In the last recorded interview between Christ and His disciples, the Saviour prophetically gave the work of Peter and John, those two earnest followers, who had passed through so many clouds, and yet had seen such bright rays of sunlight. Peter was told it would be his lot to follow his Lord to the cross. When he asked the fate of John, Christ replied, "If I will that he tarry till I come, what is that to thee?"

The life of John is but briefly referred to after the ascension. He remained in Jerusalem for a number of years, and was known as one of the pillars of that church as late as A.D. 58. John's fervent love for the Saviour grew stronger as he suffered oppression and imprisonment. His own brother, James, was among the first martyrs to the cause of Christianity. Living as John did at the center of the work, he witnessed the spread of the truth, and knew of its triumphs as well as its vicissitudes. Roman oppression became greater. The city of Jerusalem was destroyed by the army of Titus, and John was banished to the Isle of Patmos. He himself says that he was there for the "Word of God, and for the Testimony of Jesus Christ."

It is a beautiful thought that he whose heart was so bound up in Jerusalem and the Hebrew race, and who was always so true to both, should have been permitted to see the glories of the New Jerusalem, the city finally to take the place of his own earthly Zion. To him was given the entire history of the church of God, which must do the work rejected by his own race.

The road from the Jordan to the rocky height of Patmos was a steep and stony way; but when he sat alone upon the mountain side over looking the sea, the intense love, the soul union with Christ, which those previous years had developed, enabled that "disciple whom Jesus loved" to become the connecting link between heaven and earth. Gabriel, Christ's own angel, stood by the side of the last survivor of the chosen twelve, and opened to his vision the glories of the future. A nature less spiritual would have failed to grasp the picture of eternity; a mind less consecrated could not have been the channel for such a flood of divine enlightenment.

In the Midian desert, where none but God was near, Moses wrote Genesis, the Alpha of all things. John wrote Revelation -- the complete unfolding of that first book -- the Omega -- when alone on an island in the midst of the sea. The pen of him who wrote the history of creation, was guided by the same angel who bore to John the heavenly message concerning the consummation of the plan of redemption.

Moses recorded the story of Creation and the Fall, and by faith he grasped the promise of a Redeemer. John lived with that Redeemer, and as he stood on Patmos, he looked back into the past to the place where Moses stood on Pisgah, and then forward to the City of God, which he saw descending on the Mount of Olives. The two mountain peaks from which all history can be viewed are Genesis and Revelation, the beginning and the end, the first and the last. ​

 

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CHAPTER 2. THE AUTHOR OF THE REVELATION.


THE first chapter of Revelation is an introduction to the entire book. The first three verses are a preface to the chapter, and the first verse is the key, not only to Revelation, but to every prophetic book in the Bible, showing how all prophecy is given. In this first verse is given the title of the book, the author of the prophecy, its object, the manner in which it came, and the agent of God in making known the history of future events.

It is "The Revelation of Jesus Christ." It is not the Revelation of John, as many seem to think; for then it would cease to be prophecy, and as a history, would rank no higher than the works of many other writers. John calls himself our "brother and companion in tribulation." It is the Revelation of Jesus Christ, -- an unfolding of the life of the God-man. Jesus means Saviour. "Thou shalt call His name Jesus: for He shall save His people from their sins.” Jesus was the name given by the angel when he talked with Mary, the mother of Jesus. Christ means anointed: Jesus Christ is the anointed Saviour; prophets of old had foretold of His mission on earth, and named Him Emmanuel, “God with us."

To John, then, was laid open, or made manifest, the mystery of Emmanuel, the union of the divine and human, the Christ. The entire book of Revelation is an
explanation of the divine life which God placed in the human mold, and gave to man for all eternity. "Divinity needed humanity; for it required both the divine and the human to bring salvation to the world. Divinity needed humanity, that humanity might afford a channel of communication between God and man." Humanity was lost without divinity. Salvation came by the union of the two in Christ. The union formed in Him will never be severed, for the church to which His teachings gave birth is a child of God, and the history of the church is the history of Emmanuel, -- the mystery of godliness. Adam was made in the image of God, and was a son of God; but in sin severed the tie, and the children of Adam were born in sin. But Christ, the second Adam, was the Son of God; and the church, the only begotten of Christ, partakes of the nature of the Father, and stands before the world to perpetuate His name, -- Emmanuel. This family name will never become extinct. "I [Paul] bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named."

The continued history of Emmanuel, as read in the life of the Christian Church, is what was revealed to John by the angel Gabriel, Christ's attendant, -- that member of the heavenly host whose duty it has long been to make known the mystery of God to His servants. God desires that man should comprehend the nature of His law and the manner of His working. Near the close of the first century, Gabriel was bidden to open to the Prophet of Patmos the signs, or symbols, by which John might understand the history of the work of God in the earth. God reveals Himself to man in various ways. "Nature is the mirror of divinity;" the Word of God is His character in human language; Christ was that Word lived in human form, and the body of Christ -- the church -- has, in addition to these methods, the providences, or leadings, of the Spirit. Thus John "bare record of the Word of God," as written and as lived in Christ; and he bare record also "of the testimony of Jesus Christ," "which is the spirit of prophecy," and he likewise bare record of the signs which Gabriel presented to his vision, -- the "all things that he saw."

A heavenly benediction is pronounced upon him "that readeth, and they that hear the words of this prophecy," and upon those who "keep those things which are written therein." It must needs be that the things written by John can be understood, else why the blessing that is here pronounced? Since the book is a revelation of Jesus Christ to the servants of the Most High, all who are His servants will study and understand the prophecy. Every doctrine necessary for salvation was given in the revelation of Christ, and the book becomes a compendium of the whole Bible. The blessing pronounced upon the servants to whom it is sent, is an eternal blessing; "For thou blessest, O Lord, and it shall be blessed forever."

John, while on the island, away from the work with which he had been so long and so intimately associated, away from friends and companions, often let his mind wander to the scene of his former labors. As he looked toward the shores of Asia Minor, there came up before him the picture of the companies of believers who were standing for the truth in the midst of pagan darkness. He loved those followers of his Lord, and through him, Christ sent a message to each of "the seven churches which are in Asia." The Spirit used each of those churches to represent a period in the history of the work of God on earth, the seven covering the time from the life of John to the closing events in the history of the world.

There was a peculiar significance in the location of these seven churches. Asia Minor, or more particularly the western portion of the peninsula to which the term Asia is applied in Rev. 1:4, held in the spread of Christianity, a position corresponding to that which was occupied by Palestine in the history of the Jewish nation. When God wished to make the Hebrew race the leading government of earth, He chose, for the seat of that government, a position unrivaled by any other portion of the globe. Palestine was the highway between the South and the East and between the East and the West. When the power of God passed from this nation to the Christian Church, Asia Minor became the center of activity and the base of operation. In those seacoast towns, and in Ephesus above all others, Jew and Gentile met on equal footing. Every nationality, --Parthians, Medes, Elamites, and dwellers in Mesopotamia, representing the far North and East, met in trade, with citizens of Rome, Egypt, and Cyrene, men from the South and the West. Into these busy marts the Christian faith penetrated, and from these centers, the knowledge of the Christ was spread to all the world.

Jehovah, the Great I AM, who appeared to Moses in the burning bush, the Father of us all, who meets us where we are, -- He, the Ever Present, breathed His blessing on the church called by the name of His Son. And from 'the seven spirits which are before His throne," and from Jesus Christ, the visible manifestation of that Spirit, came the greeting of grace and peace to the companies who should be known by the name of the Anointed.

Here is inscribed the name of the author of the Revelation. He, who today witnesses for us in the heavenly court, is the "faithful witness,' "the first begotten of the dead," "the prince of the kings of the earth;" and above all He is the one who "loved us, and washed us from our sins in His own blood." He, who on earth was the despised and rejected of men, was in truth the Prince of the kings of the earth. Again and again this same Christ had, by His providences, caused men to acknowledge the fact that "the Most High ruleth in the kingdom of men." No ruler on earth reigns independent of the Lord of heaven; for all power belongs unto God, and "the powers that be, are ordained of God." For this reason men are exhorted to pray for governors and kings, that there may be peace in the land.

Here is the position to which He calls us. He "hath made us kings," to sit on thrones and rule' "and priests" to minister "unto God and His Father." And yet, when on earth, He had said, "He that is greatest among you, let him be ... as he that doth serve." The joint-heirs with Christ rule while still on earth, but their authority here is by virtue of the "power of an endless life," and they are leaders, not in a physical sense, but in the spiritual realm. The scepter that they sway is not carnal and temporal, but eternal. The position is above earthly potentates, and the wonderful part of it is, that, in the world, which is in the hands of the prince of evil, Christ has a nation of kings and priests, -- a kingdom within a kingdom. "This is a great mystery: but I speak concerning Christ and the church."

The eye of the prophet swept over the company and as he saw the power of the gospel, in ecstasy he exclaimed, "To Him be glory and dominion forever and ever." He saw, in one glance, the closing of earth's history, the coming of the Son of man with power and great glory. He saw, again, that angry crowd who gathered in the Garden of Gethsemane, and rudely bore away his Master; he saw the jeering company about the cross, and the soldier who pierced His side; but as he watches this time, he hears the bitter wail of those who rejected the Saviour of mankind. And, as he looked, he heard the words: "I am Alpha, the beginning, and Omega, the ending, 'the Lord, which is, and which was, and which is to come, the Almighty.'" This expression, or its equivalent, occurs four times in this first chapter.

The Sabbath was a precious day to John, and it had been especially dear since that never to be forgotten Sabbath on which their Master rested in the tomb. The preparation for that Sabbath was the bitter hours on Calvary; the day itself was one of utter loneliness; because the gospel of the resurrection was not comprehended. It should have been a day of joy; it was intended as such; and after the Saviour came from the grave, and the light of His countenance again rested upon His followers, they saw more clearly than ever before that the Sabbath was not only a reminder of Creation, but that it also commemorated redemption. It became the central truth in giving the life of Christ. To John on Patmos it was a day of holy joy. The Saviour came divinely near, and as John contemplated scenes in his own association with Christ, the Man of God, his heart warmed with praise. In imagination he stood by Jordan, and saw the baptism of the Holy Spirit: again he was on the Mount of Transfiguration; he saw the pained face of the Master as they sat around the table on that last night; an agony of feeling passed over him as he recalled the trial, the condemnation, and the death; but it was replaced by the joy of the resurrection, and the remembrance of those last words as the clouds caught Him from the sight of men. John's love for Christ was so strong that it seemed his Master must surely speak to him again. And he heard behind him a great voice as of a trumpet, and Christ, his own Christ, stood by his side. "I am the first, but I am also the last. 'I am Alpha and Omega.' Write what thou seest in a book and send it unto the seven churches which are in Asia."

He spoke in trumpet tones, like the clearest music, and the voice was as the sound of many waters; but still, to John He was the same Jesus whom he had known in Galilee and in Jerusalem. Not now despised, mocked, and rejected, but standing in the midst of the seven candlesticks, -- the churches, their light being the reflection of His own. He was clothed, not in the cast-off purple robe, but in a garment of righteousness of dazzling whiteness, and girt about the loins with the golden girdle of truth. The purity of God Himself encircled His brow with a halo of light, for His head and His hairs were white like wool, as white as snow. The white hairs, which in old age are a crown of glory, even in the presence of sin and decay, are a token of salvation through a Saviour's love. The power of the life within shone through His eyes as a flame of fire, and the character is still further portrayed in the fact that His feet glowed like unto the most brilliant metal purified seven times. His footsteps were attended by light and heat, and His countenance shone above the brightness of the sun. The shining of our sun is a figure of the light of God shining in the face of Jesus Christ. In human beings, the light of the eye betrays the inner life, and a man's "countenance doth witness against him." Thus in every detail of John's description is revealed the depth of spirituality, the power of the God of life.

Although this is a description of the personal appearance of Christ, it portrays His character as well. Those who continue to reveal God in the earth must, through the merits of Christ, manifest the same character as living epistles known and read of all men. The robe of His righteousness must cover the human frailties and imperfections; the truth of God must be the rule of life; cleansed by the blood of Christ, the sinner becomes as white as snow. As He was made perfect through suffering, so the church will be purified by the fires of affliction; they will be brethren with John; "companions in tribulation, and in the kingdom and patience of Jesus Christ."

He who spoke to John was the One who commanded, and worlds stood forth in space. Christ now stood beside John, and the prophet, looking upon His glory, fell at His feet as one dead. He had walked with Him and talked with Him, -- with this same man, Christ Jesus, -- when He was on earth. He had asked to sit by His side in His kingdom. The glory of His presence now overcame John, but Jesus laid His right hand on him, -- that hand which had so often rested there before, and in a voice which John recognized as the same with which the Master spoke to the stormy waves of Galilee, He said, "Be not afraid, 'I am He that liveth and was dead; and, behold, I am alive forevermore.' You saw me in the grave, but I now have the keys of hell and of death." And so the message which John was commanded to give unto the churches is a message of triumph over sin, over death and the grave. It is the victory of truth over error.

Christ appeared, walking in the midst of the candlesticks, which symbolize the churches; and He held in His hand the seven stars or angels, which direct the work of the churches, and which are light-bearers from His throne to those who represent the work of heaven on earth. God looks upon the Christian Church as He looked upon Christ in the days of His sojourn on earth. As He was attended by an angel, so the church is guided by the Spirit of God, and by the testimony of that Spirit. In days of triumph, the angel attendants sing the song which filled the plains of Bethlehem on the night of the birth of Jesus: in days of persecution, trials, and despondency, angels lift the weary heads, as Gabriel ministered to Christ in the wilderness and in Gethsemane. The church completes the work begun by Christ in the flesh. His life studied will give the history of the church. His life as recorded in the Revelation of Jesus Christ is but a further unfolding of that same mystery of the incarnation, -- the Emmanuel. "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein."

 

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CHAPTER 3. THE MESSAGE TO THE CHURCHES


EPHESUS


THE message to the seven churches covers a period in ecclesiastical history, extending from the time of Christ's first advent to His second coming. To John, Christ appeared walking in the midst of the churches, -- the candlesticks; and it is a most beautiful truth that the Divine Presence has never been withdrawn from the earth. One of the last promises made by Christ to His disciples was, "Lo, I am with you always, even unto the end of the world," and it matters not how torn or scattered His people may have been, that promise, reverberating from age to age, has been the comfort and solace of each individual Christian, and of the church as a body. Heaven looks upon the earth as one vast mission field, and the church is a beacon light in the midst of darkness. The incarnation of Christ drew the sympathies of all the universe earthward, and "the whole creation groaneth," waiting for our adoption. Christ, attended by the host of heaven -- His ministering spirits - -is always found in the midst of the church, and he that toucheth the church, toucheth the apple of the eye of Christ.

The first message which John was bidden to deliver was to the church of Ephesus. There were other churches in Asia Minor, but there were reasons why Ephesus was first addressed, and why it should be taken to represent the church in general during the first years of its existence. The word "Ephesus" means "first," or "desirable." In the first century, Ephesus was the capital of Asia Minor, and the center of trade from both the east and the west. It was strongly under Greek influence, and in position, corresponded to Corinth in Greece, and Alexandria in Egypt. It has been called the "rallying place of paganism," and was a stronghold of the recognized religion and the popular education of the world, when, soon after the death of the Saviour, it was first visited by the apostles. It may well be taken to symbolize that period of ecclesiastical history when the Gospel in its purity met, in open conflict, the darkest forms of pagan worship. Side by side with the Greeks, dwelt Jews, men who ought to have held aloft the worship of Jehovah, but who had lost the Spirit by mingling with the idol worshipers. It was into this city, restless and turbulent and easily wrought upon, that Paul, as a missionary, went to preach of a risen Saviour. He met with difficulties. Opposed on one side by science, falsely so called, and on the other side by a religion which had the form of godliness, but which had lost the power thereof, Paul offered the crucified Son of God. Miracles attended his preaching. In the synagogue of the Jews, he reasoned three months concerning "the kingdom of God;" and when men hardened their hearts against the Word, he entered the school of Tyrannus, where he taught for two years with such power that the Word of the Lord Jesus went abroad throughout all Asia, among both Jews and Greeks. The Greeks were scholars, and exalted the power of intellectual culture. Paul, as a Christian missionary, first taught in the synagogue, then in the schools, where the Gospel of Jesus Christ was offered in place of the philosophy of Plato, whom the Greeks deified. Said he, "The Jews require a sign, and the Greeks seek after wisdom: but we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God and the wisdom of God." So powerful was this teaching of the apostle that many who owned books of sorcery, or magic, which passed for wisdom in the eyes of the world, brought their books and burned them before all men. Students from this school of Tyrannus became earnest workers in Asia Minor, and through them the Gospel was made known. Not only was the learning of the Greeks, who were the intellectual lights of the world, opposed by Paul and his disciples, but the trades were affected; so much so that there was an uprising of the people, who with one voice cried, "Great is Diana of the Ephesians." Diana, the patron goddess of Ephesus, was a personification of fecundity. In this city, Christianity -- the power of God unto salvation -- came in open and bitter conflict with the false religion and the false education of the world.

He who walked among the churches, watched the lighting of the torch of truth in Ephesus, and so the first words addressed to the church are, "I know thy works, and thy labor, and thy patience." Those, who, on the day of Pentecost, received the baptism of the Spirit, and those who heard the Gospel from their lips, were filled with a burning desire to spread the news of a Saviour. They were married unto Christ, and in the ardor of their first love, the converts sought for their friends and relatives, pleading with them to forsake evil and to accept salvation. There was no work too arduous, no journey too difficult, to be undertaken for Him whom they loved. It can be seen that the power of God and the power of evil were in each other's grasp. By the side of pagan temples, were erected Christian churches; Christian schools sprang up in the very shadow of the Greek institutions of learning. In spite of the power of the enemy, the spread of truth was rapid, so rapid, indeed, that paganism trembled for its life. Among the converts to the new doctrine, were some who were convinced of the truth, but who failed to experience the change of heart which comes with the new birth. There were others, who, for policy's sake sought fellowship with the Christians; but as long as the church maintained a close connection with God, a clear and distinct line separated believers from impostors. "Thou had tried them which say they are apostles, and are not, and hast found them liars."

The power which attended even the common converts, and their ready spirit of discernment, is seen in the case of Priscilla and Aquila, when Apollos, who received the Gospel, or at least a part of it, in Alexandria, came to Ephesus. Apollos was fervent in the Spirit, and taught with power; for he was an eloquent man, and mighty in the Scriptures; but he knew only of the baptism of John. When he preached in the hearing of those with whom Paul abode in Corinth, and who had studied with the great Apostle, Aquila and Priscilla detected his ignorance of the outpouring of the Spirit, and the eloquent man received instruction from those who had recently come into the truth. One can, in imagination, picture the sacrifice which seems necessary on the part of those who accepted Christ in this central stronghold of paganism. Light and darkness met fact to face, and paganism made a desperate struggle for existence. It is for these reasons, that the first message, addressed to Ephesus, is applicable to the first era of the Christian religion. Into the darkness of the worst forms of heathenism, the religion and culture of the Greeks, backed by the government of Rome, -- Christianity walked as a spotless virgin clothed in white. By preaching and by teaching, two methods which are divinely ordained for the spread of the truth, Paul and his fellow laborers raised up a church at Ephesus.

John had known of the work at this place; for he, as a pillar in the Jerusalem church, was acquainted with the progress of the light as it spread from that center, and from Patmos his heart turned to the believers on the mainland. The angel said, "Unto the church of Ephesus write: 'I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars.'" The message is sent by the One who in heaven "holdeth the seven stars in His right hand, who walketh in the midst of the seven golden candlesticks." God Himself had watched each soul as it had separated from the world and linked itself with Christ. The power of Christ Himself attended the spread of the Gospel in those early days; for it was carried by men who had received of the Pentecostal showers.

Christianity was a strange power as viewed by the heathen, for there were no idols, no outward forms, only a spiritual worship which they could not comprehend. The kingdom of Christ was invading the realm of the enemy, and there were no weapons which could attack it. In the space of thirty years, the Gospel went to every creature under heaven. Rich and poor alike heard the glad tidings of the Desire of all Nations, who had been born in Judea. Caesar ruled with unlimited power at Rome. No hand was raised against the throne; and yet Christianity crept within those palace walls, and Paul preached to some of Nero's household. This growth is recognized in the message. Thou "hast borne, and hast patience, and for My name's sake hast labored, and hast not fainted." This was the experience of the first century of the Christian religion. The power by which it grew was that of love, -- the first love, which in its ardor knew no bounds. It was the love of which Paul writes when he says that "Love is the fulfilling of the law." Christ watched over the believers with the joy of a bridegroom, and they in return gave Him their heart's devotion.

There were many among the pagans who listening to Paul, were convinced of the truth in their minds, but retained their Greek manner of reasoning. Indeed, they applied to the Scriptures the same interpretation which they had formerly placed upon their own Greek writings. These converted Greek philosophers stood side by side with the simple Gospel teachers, and in trying to refute paganism by argument, Christianity was in danger of weakening. The shadow of the enemy was falling upon the church. God called after these first believers, "Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place."

The Nicolaitanes, referred to in verse six, are said by Mosheim to have been a branch of the Gnostics, a sect living in Asia, who denied the divinity of Christ, and "boasted of their being able to restore to mankind the knowledge of the true and Supreme Being." Their belief concerning the creation of the world, conflicted with the writings of Moses, and led to a denial of the divine authority of the Old Testament. Still other beliefs, contrary to the teachings of Christ, the result of a mixture of Greek and Oriental philosophy, led to practices which the church of Christ could not tolerate. He does not say they hated the presence of the Nicolaitanes, and could not endure them; but that they hated their deeds, "which I also hate." This church was in a position where they could hate the sin, and not the sinner, where they could have patience, and labor long for the erring, and love them; while they hated the deeds that separated them from the Lord. The Lord closes with a message to every one: "He that hath an ear let him hear." The message comes to all ages in all time, to every one who receives the gift of hearing. It is the Spirit of God speaking to the church. "To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God." Adam was overcome by Satan, and thus lost his right to the tree of life; but to every son of Adam the message comes, "I give to eat of the tree of life." It is the privilege of every child of God to claim the victory, and to overcome every attack of the enemy through the strength given by Christ. To the tree of life, the faithful are promised access, in contradistinction to the fruit of the tree of knowledge of good and evil. The tree of life was transplanted from the garden of Eden to heaven, but its boughs hang over the wall for all who will reach upward for its fruit. As the experience of the church is applicable to each denomination, to each organization, and to each individual, so to the end of time, Christians will be placed in positions where they must choose between the wisdom of God, and the philosophy of the world, -- wisdom which is pure, peaceable, gentle, full of mercy and good fruits; and the philosophy which, if adhered to, brings loss of light, and eventually death.


SMYRNA
Smyrna, the second church addressed, was only about fifty miles from Ephesus, and doubtless knew of the conditions at the central church of Asia Minor; but as it was not a great trade center, many of the perplexities with which Ephesus had to contend were not present in Smyrna. Its members were poor, but still they worked earnestly for others. The wealth of Ephesus was one of the greatest drawbacks to the spirituality of that church; but Smyrna, though poor in worldly goods, was rich in the eyes of the Lord.

Through false teachers, claiming to be the children of God, persecution came to those who wished to follow the teachings of Christ. the true Jew is an heir by faith of the inheritance promised to Abraham, but many pride themselves on the inheritance of the flesh. Such belong to the synagogue of Satan; for righteousness by works is the devil's counterfeit of the Lord's plan of salvation through faith alone in the merits of the Son of God. The words written by Paul in his letter to the Galatians, who had this same false teaching to meet, makes clear the difference between those who are children of promise and those who are Jews in name only. Paul illustrates the truth by repeating the life experience of Abraham. Ishmael, the son of Hagar, the Egyptian bondwoman, represents in allegory, those who hope to obtain righteousness by their own efforts. Such are the Jews against whom the church at Smyrna was warned. Isaac, the son of Sarah and Abraham, was the child of promise, and represents those who accept Christ by faith. "But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now." So to the Smyrna church God said, "Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life." The message was signed by Him "which was dead, and is alive." Christ's sacrifice of life and His victory over death, was pointed to by Gabriel as a special lesson and source of encouragement to those followers who would be called to pass through the fire of persecution. By faith the martyrs could see the crown of eternal life held out to them by the Son of God.

The message came to Smyrna, a church in Asia Minor, and likewise to the Christian church as a whole, during the second and third centuries. It was a time when paganism was making its final stand for supremacy in the world. Christianity had spread with wonderful rapidity, until it was known throughout the world. Some embraced the faith of Christ because of heart conversion, others, because of the might of argument brought to bear, and still others, because they could see that the cause of paganism was waning, and policy led them to the side that promised to be victorious. These conditions weakened the spirituality of the church. The Spirit of Prophecy, which characterized the apostolic church, was gradually lost. This is a gift which brings the church to which it is entrusted, into the unity of the faith. When there were no longer true prophets, false teachings spread rapidly; the philosophy of the Greeks led to a false interpretation of the Scriptures, and the self-righteousness of the ancient Pharisees, so often condemned by Christ, again appeared in the midst of the church. The foundation was laid during the two centuries preceding the reign of Constance for those evils which were fully developed during the two centuries following. During this period, martyrdom became popular in many parts of the Roman Empire. Strange as this may seem, it is none the less true. It was the result of the relationship existing between Christians and pagans.

In the Roman world the religion of all nations was respected, but the Christians were not a nation, they were but a sect of a despised race. When they therefore persisted in denouncing the religion of all classes of men, when they held secret meetings, and separated themselves entirely from the customs and practices of their nearest relatives and most intimate friends, they became objects of suspicion, and often of persecution, by the pagan authorities. Often they brought persecution upon themselves, when there was no spirit of opposition in the minds of the rulers. In illustration of this spirit, history gives the details of the execution of Cyprian, bishop of Carthage. When his sentence was read, a general cry arose from the listening multitude of Christians, who said, "We will die with him." The spirit with which many professed Christians accepted death, and even needlessly provoked the enmity of the government, probably had much to do with the passage, in 303, A.D., of the edict of persecution, by the emperor Diocletian, and his assistant, Galerius. The edict was universal in its spirit, and was enforced with more or less strenuousness for ten years.

Many Christians suffered death. The sacrifice of a child of God opens afresh the wound made in the Father's heart when Christ was slain. The death of Christ was a sign of separation from sin, on the part of him who accepted the sacrifice. Like the smoke from the altar of incense in the sanctuary service, a life given for the Saviour becomes a sweet savor in the sight of Jehovah. Smyrna means "myrrh” or "sweet scent." This name is applied to those who willingly offered their lives for their faith. The mercy of God is shown in this message in a most wonderful way; for although some doubtless suffered needlessly, and brought persecution upon themselves, yet God does not condemn them for mistaken zeal. This is a message that contains no reproof, and it would seem that the tenderness of our Father causes Him to lose sight of the fact that death was sought; because He sees the earnestness in the heart of the one who offers his life. It is the same in individual experience. The over-zealous oft times suffer when there is no need of suffering, and yet God reads the motive of the heart, and measures out the reward in accordance with what He finds there. Fellowmen may criticize and condemn, but God accepts any sacrifice made in His name; and He says to such a follower as He did to King David, "Thou didst well that it was in thine heart."

"He that hath an ear, let him hear what the Spirit saith unto the churches;" "He that overcometh shall not be hurt of the second death." The second death is the only
death that the people of God need to fear. Satan may bring physical death to the faithful followers of Christ, but they will be shielded from the second death. God's people will rejoice in life everlasting; while the decree of the second death will be passed upon Satan and his emissaries. the Smyrna church immediately followed the time of Christ and His disciples, and was often referred to prophetically in their teachings.

PERGAMOS.
The condition of Christianity for two or more centuries following the accession of Constantine the Great, to the Roman throne may be learned from the message delivered to the church of Pergamos. The ten years’ persecution, which took place during the reign of Diocletian, failed to accomplish the design of its instigator, and a wonderful reaction followed. Constantine, wishing to gain favor above the very men who were foremost in the opposition to Christianity, espoused the cause of that despised sect, and through him, Christianity was raised to the throne of Rome. Pergamos means "exaltation,” or "elevation," and it was when nominal Christianity became popular, and swayed the civil government, that the two-edged sword of the Word was necessary to separate between the true and the false. Naturally the number of converts increased rapidly, and church buildings multiplied. Officers in the church, under favor of the government, spread themselves like the green bay tree. The doctrine of Him who said, "He that is greatest among you shall be your servant," was reversed, and the papal hierarchy grew apace. This was peculiarly true of the Roman See. Other dioceses attempted the same exaltation. Constantinople, Jerusalem, Ephesus and Alexandria, -- all contended for supremacy, but Rome, the seat of the dragon, was finally the acknowledged head of the Christian church. God watched the church as it trod this dangerous path to worldly exaltation, and to Pergamos He sent this message: "I have a few things against thee, because thou has there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication."

During the period of ecclesiastical history, when the message to Pergamos is applicable, the church was guilty of idolatry and fornication. Lest Christians should misunderstand the application, and be led to deny the charge, the Spirit of God cites them to the experience of Balaam with Balac, the king of the Moabites, at a time when Israel was about to enter the promised land. The following quoted paragraphs throw light on the work of Balaam in teaching Balac to cast a stumbling-block before Israel:
"Balaam was once a good man and a prophet of God; but he had apostatized, and had given himself up to covetousness; yet he still professed to be a servant of the Most High. He was not ignorant of God's work in behalf of Israel; and when the messengers (from Balac) announced their errand, he well knew that it was his duty to refuse the reward of Balac, and to dismiss the ambassadors. But he ventured to dally with temptation, and urged the messengers to tarry with him that night, declaring that he could give no decided answer till he had asked counsel of the Lord. Balaam knew that his curse could not harm Israel. ... The bribe of costly gifts and prospective exaltation excited his covetousness. He greedily accepted the offered treasures, and did not change his course when met by the angel. While professing strict obedience to the will of God, he tried to comply with the desire of Balac."


If in reading this paragraph the word "Balaam" is replaced by the "Church," in the fourth and fifth centuries, and for "Balac" is read "Constantine," or "the Roman Emperor," the exact history of the church is portrayed. The church had known God, but it became covetous; while it still professed allegiance to the Most High. The church, tempted by the rich offers of the government, parlied with its ambassadors and refused to declare the statutes of Jehovah, and remain a separate and peculiar people. The union of Church and State was formed in order to obtain the privileges and protection of the civil power.

The following paragraph, read in the same way, gives the second step in the transaction, when Church and State joined hands:--
"Disappointed in his hopes of wealth and promotion, in disfavor with the king, and conscious that he had incurred the displeasure of God, Balaam returned to his self-chosen mission. After he had reached home, the controlling power of the Spirit of God left him, and his covetousness, which had been merely held in check, prevailed. He was willing to resort to any means to gain the reward promised by Balac. ... He immediately returned to the land of Moab, and laid his plans before the king. ... The plan proposed by Balaam was to separate them (Israel, the church) from God by enticing them into idolatry. ... This plan was readily accepted by the king, and Balaam himself remained to assist in carrying it into effect. Balaam witnessed the success of his diabolical scheme." The scheme was that Israel should be invited to a feast of the Moabites, where meats sacrificed to the heathen gods, were eaten, and that Israel should be caused to commit adultery with the inhabitants of Moab.


The church between 312 and 538 A.D. joined hands with the civil power. It took of the wealth of the State, and asked for civil protection. Then it was that the spiritual sins of idolatry and fornication were introduced. Idolatry was the love of money, the world, and all false worship which took the place of the worship of Jehovah. It is fornication in the eyes of God when His people are wedded to any power save the arm of Omnipotence.


If ancient Israel had remained true to the teachings of their leader, the temptations of the Moabites would have fallen on deaf ears. The same is true of the church to which all this history is sent as an allegory. The doctrine of the Nicolaitanes, as described under the church of Ephesus, was a mingling of the pure teachings of Christ with the philosophy of the Greeks. If this doctrine had not been accepted in the church which claimed to be following the Saviour; if the children and the young people had been fed on truth instead of the mixture of good and evil, as represented by the doctrine of the Nicolaitanes, the church would never have fallen. The message to Pergamos applies in the fourth and fifth centuries; it has also been the experience of each separate Protestant denomination, and it is a warning to all churches to the end of time. Any interpretation of this period that does not correspond with the history of Balaam is not according to the mind of the Lord, for God has given Balaam's history as a test by which we may know the true interpretation.
"Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth," which is the two-edged sword. From the midst of the church, which fell because of its union with the State, God separated, by His Spirit, a little company whose history may be read in a part of the message sent to the church of Thyatira.

God calls to each church, no matter how low the ebb of spirituality, and those who have an ear turned heavenward, hear. "To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it." As the sins of the church of Pergamos are given in the form of a parable, so the blessings to the repentant ones of this period are offered in figure. Those who had in sin partaken of food offered to idols, are offered in exchange the "hidden manna." Manna is the bread of heaven, and as it was the only food necessary to nourish the multitudes of Israel during their forty years' journey, it became a fit emblem of Christ, the bread sent down to the world. Eating flesh sacrificed to idols brings death, but hidden manna brings life. "Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but My Father giveth you the true bread from heaven. For the bread of God is He which cometh down from heaven, and giveth life unto the world." A union of Church and State crushes the spiritual life of any church. Why will men eat the food of idolatry when the bread of heaven is free to all? Why do Christians in the education of their children, cultivate in them an appetite for "food sacrificed to idols," instead of spreading the table with manna which will give life to the soul?

The lesson for the church as a whole is total separation from the civil power. The lesson to the home and to the individual is complete separation from the world. Cling to God; for He has the hidden manna. Feed the children on hidden manna; for it is well adapted to supply every need. God is teaching in these words a wonderful lesson on the laws of physical growth by simplicity of food; of mental growth by purity of food, -- food unadulterated with heathen teachings, -- and a spiritual lesson of marriage with the Lamb, instead of with the dragon.


The keen heart searching of the Spirit, represented by the sword with the double edge, is shown in the second reward which is offered the repentant soul. To him is given a white stone, and in the stone a new name, which is known only to the one who receives it. As Zerubbabel was called a signet, or stone of sealing, represented as worn upon the hand of the Lord, so is each one who chooses to follow Christ in preference to the world. The stone is white, of dazzling purity. There are seen in it none of the tints which are admired by human eyes, but it is a stone free from all signs of impurity, and on it is impressed, by the power of God, the name which is known only to the individual and his Redeemer. Others may pronounce that name, it is true, but its significance is a secret between Christ and the individual. The one who receives it has been guilty of idolatry and fornication, and none other save his Lord can know the soul experience which brought the new name. Once it was Jacob, supplanter. None but the bearer knew how applicable was the name. Every time it was pronounced by friend or foe, it was an open rebuked from God. and when at the close of the night of wrestling, the angel said, "Thy name shall be called no more Jacob, but Israel" -- a prince of God, -- none but Israel knew the depth of meaning in that new name.


When the Jewish nation lived near to God, and the voice of Jehovah could be heard, every child was named under the direction of the Spirit. Today heaven has a new name carved on a pure white stone for each sinner who repents, and the deeper the crimson dye of sin, the purer the stone will appear by contrast. "Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord imputeth not iniquity, and in whose spirit there is no guile."




THYATIRA.


The message to Pergamos carries ecclesiastical history to the year 538 A.D., at which time the union between civil and ecclesiastical power, begun in the days of Constantine, was consummated. During the period covered by Pergamos, the Spirit of the Lord was with the church as a church; but near the end of that period, a separation began to take place. In the years following, there was formed an organization still carrying the name of

Christian; and another company, separating from that first organization, because of the practices of Balaam, -- the idolatry and fornication practiced by those who were once Christians indeed. Thus improper education was the cause of the apostasy of the church, and the one sign of its fall was that, in its spiritual weakness, it sought the civil power for support.

It is under these conditions that the message comes to the church of Thyatira. It is sent by "the Son of God, who hath His eyes like unto a flame of fire, and His feet are like fine brass." Christ still walks among the candlesticks, but to Thyatira He comes with" eyes like unto a flame of fire" to search the very hearts of those who profess to be His followers. To these He says, "I know thy works, and charity, and service, and faith, and thy patience, and thy works." This was not an idle period; their works are thrice mentioned in the one list. Those who established a state religion, replacing paganism by the papacy, were most diligent workers. The church absorbed every government, every industry, all the educational institutions, -- everything. There was not a corner of Europe which was not under the direct inspection of that all-absorbing organization known as the papacy. Not only kings on their thrones, but every private individual in his own home, was amenable to the power of Rome. The church stood between the king and his subjects; it stood between parents and children; it came even between husband and wife. The secrets of men's hearts were open to the confessor. Works, works of all kinds were advocated; for the church taught that men were saved by works. Long pilgrimages across continents paid many a debt of sin. Penance and indulgences took bread from many a hungry mouth. the strongest government that ever bore sway was seated on the throne. Nevertheless the masses thought that in their works for the church, their service, their charities and their faith, they served the Christ. "Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which called herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols." The sins imputed to the church of Pergamos are repeated in the message to Thyatira, but they are introduced by a different character. The woman Jezebel is taken as an object lesson.

Jezebel was a Zidonian princess, a prophetess of the god Baal. Unlike Balaam, who before his fall worshiped the true God, Jezebel never made any pretensions of worshiping the Lord. Ahab, the king of Israel, married her for the sake of her influence, but found himself completely under the control of a headstrong, wicked woman. At her table, in the kingdom of Israel, sat the prophets of Baal. In the capital were erected temples, groves, and altars, to the heathen god; sun-worship took the place of the worship of Jehovah. The prophets of God were put to death by order of the queen; even Elijah fled before her face. She was a propagator of whoredom and witchcraft, and in the name of the king, she wrote a letter causing innocent men to be put to death. Israel had war, bloodshed, and finally captivity, as the result of the evil of this woman. It was during her lifetime that the heavens were stayed so that it rained not for three years and a half. The history of Jezebel is an unerring guide to the interpretation of the prophetic history of the church during the Dark Ages.

In every detail, even to this last period of years, the history of Jezebel is a parable of the church history during the time, times, and half a time -- the three and one half years of the papal supremacy, the period covered by the message to Thyatira. As a result of the doctrine of justification by works, which was the stronghold of the church during this period, Europe had over a thousand years of darkness, known in all history as the Dark Ages. It was a tyranny of the most absolute kind, -- a tyranny of theology over thought. Whosoever raised a hand against the church, fell as did Naboth whom Jezebel slew. Sorcery, witchcraft, idolatry, and fornication took the place of the religion of Jesus Christ. Antichrist, or the "mystery of iniquity," had full control of the world. As Jezebel wrote in the king's name, and in his name slew an innocent man, so the apostate church opposed and exalted itself above the King of heaven, and while speaking in His name, it changed the law of Jehovah, and put to death thousands who were, indeed, followers of Christ.

Jezebel had an opportunity to repent, so also had Ahab her husband; for there were many prophets in Israel, and the truth of God was taught; but the royal family were so under the control of the mother that there was no salvation for them. So God said of Thyatira, or the church of the Dark Ages, "I gave her space to repent of her fornication; and she repented not." But as there was a day of recompense with Jezebel, so there will be with the oppressive power of the papacy. Jezebel was thrown from a window and dashed to pieces, and dogs ate her body. Ahab was slain, and dogs licked up his blood, and his sons also killed. Of the "mystery of iniquity" it is recorded, "Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death; and all the churches shall know that I am He which searcheth the reins and hearts: and I will give unto every one of you according to your works." Herein is given the final destruction of the apostate church. The civil power of the papacy was broken in 1798, when Pope Pius VI was taken prisoner by the French; but the influence continues. Thyatira is Babylon itself, and the churches spoken of elsewhere as "daughters of Babylon," will meet with the fate of the mother, Thyatira; for when the history of all churches is over, Babylon and her daughters will be destroyed in the lake of fire. The time of trouble spoken of by Daniel, the prophet (Dan. 12:1), will be the time of tribulation for Thyatira. Of this the dreadful death of Jezebel is a symbol; as her life and deeds are taken to typify the church itself.

Mention has already been made of a separation from the church as a church in the days of Pergamos and the early days of Thyatira. Individuals, who recognized the leadings of the Spirit, gathered in little companies, hidden away in the caves, mountain fortresses, and dens, like the prophets of God in the days of Jezebel. In these secluded spots were thousands who did not bow the knee to Baal. Among these were the Waldenses of Italy, and others scattered all through Europe, who retained the Word of God, and trusted in His promises. Of these scattered, yet faithful ones, the message speaks in the following words: "But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine (of Jezebel), and which have not known the depths of Satan, as they speak; I will put upon you none other burden."

The name Thyatira means "sacrifice of contrition," and appears to have direct application to those, who, in the eyes of their persecutors and the world, were looked upon as heretics and outlaws -- fit subjects for the stake. Their sacrifice was in truth a "sacrifice of contrition." The contrite heart is the heart which God honors. As the ages passed, much of the light and truth which shone upon the Apostolic Church had been lost; but the Saviour does not rebuke the ones who were sacrificing for the truth which they knew and lived out, because they did not have the light of the first centuries.

Justification by faith was the doctrine which broke the power of the papacy. Christ and Him crucified, a truth so long forgotten, or replaced by faith in the head of the church, was given to the people of the world in the sixteenth century. Many other truths, long hidden by the darkness, or buried under the traditions of the church, were brought forward in the early days of the Reformation. The Sabbath of the Decalogue was acknowledged; some preached upon the true meaning of baptism, and others made known the proper relation of the church to the state; but these subjects were too strong for minds so long held in subjection. The age was not ripe for the fullness of truth. But as watchmen of the night hail the dawn when the morning star arise, so the early Reformers, from Wycliffe to Luther and his contemporaries, opened the Scriptures, and the first rays of light brought joy and gladness to those who sat in darkness. The very ones who saw the darkness break before the light of God's Word, saw also the sign of the coming of the Son of man, which was hung in the heavens. In 1870 the sun was darkened. This was the first of a series of celestial signs (see chapter VII., Sixth Seal), and it was given to encourage those who had been oppressed.

Christ says, "I will put upon you none other burden. But that which ye have already hold fast till I come." How merciful is our God. He measures out to humanity its burdens of life, and no burden is made heavier than can be borne. "Only hold fast till I come," are His words of encouragement. To others, more accustomed to the light, greater truths would be made known.

To the little companies thus addressed, was given the privilege of holding up the torch of truth. As a beacon on a hill, seen from afar, the light shone from the valleys of the Piedmont. Many came in contact with this light, and soon fires were kindled throughout Europe. "He that overcometh, and keepeth My works unto the end, to him will I give power over the nations." Truth was bound to triumph, though trampled to the ground for over a thousand years. At last the faithful ones will reign as kings. The hand of the oppressor will be broken to pieces, as a potter's vessel. There was a time when the clay was soft and yielding, when it could have been remolded; but as the fires of persecution kindled, those who remained hardened in sin became so set that any attempt to change them resulted in breaking them to pieces. "I will give him the morning star." Christ is the light, and the faithful ones at the close of the years of persecution were told to lift up their heads, for their "redemption draweth nigh." This is the first church which is pointed forward to the second coming of Christ. The message to Thyatira is in harmony with the Psalmist's words, "My soul waiteth for the Lord more than they that watch for the morning; I say, more than they that watch for the morning."

It should be remembered that, as the experiences of Ephesus, Smyrna, and
Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation. The power of Jezebel will again be felt. What was once done by a church in days of intellectual darkness will be repeated in days of great light. The union of the church and state will be followed by laws compelling obedience to man-made laws, instead of the laws of God. The law of God will be trampled under foot; for a church with civil power always works the works of Jezebel. Just as Elijah fled before ancient Jezebel, so those proclaiming the last warning message, of which Elijah was a type, will be persecuted by this power. This message is impressed upon the minds of those living in the latter days by the oft-repeated words, "He that hath an ear, let him hear what the Spirit saith unto the churches."

 

[LittleLambofJesus]

CHAPTER 3. THE MESSAGE TO THE CHURCHES

It should be remembered that, as the experiences of Ephesus, Smyrna, and
Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.

The power of Jezebel will again be felt. What was once done by a church in days of intellectual darkness will be repeated in days of great light. The union of the church and state will be followed by laws compelling obedience to man-made laws, instead of the laws of God. The law of God will be trampled under foot; for a church with civil power always works the works of Jezebel.
Just as Elijah fled before ancient Jezebel, so those proclaiming the last warning message, of which Elijah was a type, will be persecuted by this power. This message is impressed upon the minds of those living in the latter days by the oft-repeated words, "He that hath an ear, let him hear what the Spirit saith unto the churches."

Here is also a very lengthy study on the 4th assembly, Thyatira, in revelation.
This also where Jesus proclaims Himself "Son of GOD". Pretty fascinating

http://www.kingdombiblestudies.org/Revelation/rev46.htm

“These things saith the Son of God who hath His eyes like unto a flame of fire, and His feet are like fine brass; I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols” (Rev. 2:18-20).

The church in Thyatira has a longer message delivered to it from Jesus Christ than any of the seven churches, although it is interesting to note that the church there is the smallest of the seven, and the city of Thyatira is the smallest of the seven cities.

Thyatira means “sweet perfume of sacrifice” and when you study this word it speaks of a perfume that sends forth its fragrance as the result of bruising, crushing, or breaking. As we study the message to the church in Thyatira we see that the primary emphasis is upon the Jezebel spirit in that church and the “great tribulation” into which the Lord will cast her in order to judge, break, and purify her. By this we can understand the great purpose of tribulation or pressure — to cause the bruising by which the flesh is weakened and the fragrance of the Lord is sent forth out of our lives!..............................................


JEZEBEL


Jezebel married Ahab, the king of Israel. As queen of Israel, she immediately set up the altars, shrines, and temples of her false gods, and began to require the people of Israel to worship these gods. The Bible tells us that she also practiced witchcraft and that at one time Jezebel had four hundred and fifty prophets of Baal and four hundred prophets of the grove who “ate at her table” (I Kings 18:19), which undoubtedly means that she supported and influenced every one of these false prophets. Baal was the god of agriculture. Baal represents the god of plenty and increase. The goddess of the grove was Astarte, the goddess of all sensual love and sex. Temple prostitutes, sexual orgies, and all manner of uncleanness were part of the ritual of her worship.


Jezebel used her seductive and manipulative ways to control king Ahab. Ahab became a puppet in the hands of Jezebel, as do all those who refuse to deal with the spirit of Jezebel. Ahab followed her every whim to keep peace in his kingdom. It is written of him, “And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him” (I Kings 16:32-33).



Fourth The Canaanites are the next kingdom Canaanite means a peddler, trickster, or trafficker. This bespeaks of the spirit of charlatanism, showmanship, gimmickry, pretense, and religious racketeers! It is the misuse of the anointing and revelation one has received. Ah, what a temptation that is! The Canaanites are the harlot spirits of the fleshly religious methods of Mystery Babylon.








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CHAPTER IV. THE MESSAGE TO THE CHURCHES. -- CONTINUED.

SARDIS.


THE message to Sardis is addressed to Protestantism. The period covered by Thyatira was the era of papal persecution. this church was once the church of God, one of the candlesticks among which the Son of man was seen to walk, but when that organization prostituted itself by joining hands with the state, when, in other words, it followed the example of Balaam and worked the works of Jezebel, the oil was withheld from the candlestick, and given to those who were willing to obey God in preference to the head of the church. God regards character, not name; and the faithful few to whom the light was entrusted, were mentioned in a part of the message to Thyatira. They were the ones who knew not the works of Jezebel. These became the forerunners of Protestantism. The darkness was first broken when Wycliffe, "the morning star of the Reformation," translated the Bible into the English language. The first streaks of dawn lighted up the sky, and in the course of two hundred years, the sun had arisen in its splendor. The church came out of the wilderness, leaning on the arm of her Beloved. The twelve hundred and sixty years of darkness ended. It was like the return of spring after a severe winter. Life of every kind sprang into existence. Energy, long dormant, seemed suddenly imbued with a hitherto unknown activity. Discovery followed discovery; inventions were multiplied; men, accustomed to spending a lifetime in one village, now found the world opening before them through publications and increased facilities for travel. Every branch of science was explored, governments bestirred themselves, and the dust of the Middle Ages was shaken off. America was discovered and settled. Men knew not why it happened at such a time and under such circumstances; but God was preparing a cradle for the new-born cause of Protestantism. Germany might have nourished it; but it was in America that the new church found congenial environments for growth: and while all nations receive the Sardis message, it is particularly applicable in the United States, or at least, the United States becomes the center for the movement therein mentioned.

Sardis means "prince of joy"; and the name is most appropriate for those who received the light of the eighteenth century, and the first half of the nineteenth century. Protestantism is an active, living principle, based upon eternal truths. It came as the result of the opening of the Scriptures to the common people. The doctrine of justification by faith makes every man responsible to God alone, and necessitates freedom of conscience. When it is once made known that every man is equal in the sight of God, a deathblow is struck to all tyranny in government; and with freedom of conscience, comes also a government by the people and for the people. In the days of Luther, Germany and the other countries of Europe, had an opportunity to develop this twofold nature of Protestantism. For a time it seemed that all Europe would be transformed; but gradually, there was a return to papal principles in Germany, and nearly all of the other countries, which had espoused the cause of Protestantism, followed her example. The return was largely due to the educational work of the Jesuits, who arose to counteract the teachings of the Reformers. Since the days of Wycliffe, there had been in England followers of God, walking in all the light which they had received. Upon these God placed "none other burden"; but as the light increased, Protestantism in its broadest sense, was offered to England. The history of England was, for a time, a struggle between the papacy, and Protestantism under the name of Puritanism. The Commonwealth was Puritanism in power; and it was then demonstrated that there was not yet strength enough to resist the crown of tyranny when it lay within the grasp of man. England returned allegiance to her own royal family; but so strong were the principles of Protestantism that her government has been, since the days of the Commonwealth, a government by the people. It was in England that the first Anglo-Saxon branches of Protestantism had birth, and it was because of lack of freedom in the mother country, that separatists from the English church sought homes in America.

DIAGRAM OF THE SEVEN CHURCHES.

THE messages to the seven churches cover the period from the beginning of Christ's ministry to His second coming. This line of prophecy follows the church from the purity of the first century, until it unites with the state and persecutes the true people of God, and finally emerges from the Dark Ages and separating from the world prepares to meet its Lord and Master in the clouds of heaven.

The history of the first period is found in the New Testament, the second was plainly foretold by Christ. During the Pergamos and Thyatira periods the darkness was so dense that the historians of this period are unreliable, therefore the Lord gives the parallel history of the times of Balaam and Jezebel as guides for these periods. The history of the fifth and sixth periods can be received from the preceding generation, while the last period is present time.

It is true that freedom was not always granted in those early days; for the very ones who crossed the ocean because of oppression at home, oppressed, in America, those who did not worship God in the prescribed way. Nevertheless, America was destined to be the home of Protestantism; and gradually, the shackles of the Dark Ages were dropped off, and the equal rights of mankind were acknowledged. The Constitution of the United States was the first document ever granting complete freedom of worship, and placing in the hands of the people the sole power of the government. It was a world-wide wonder, not the work of any man, but the culmination of those principles born in Germany in the sixteenth century. The Constitution was adopted in 1789; the sun was darkened in 1780. These events, taking place as they did, were as if God saw the end hastening on, and as a source of encouragement to His followers, placed the sign of His approval in the heavens. A few years later the papal power was completely broken, and then the countries of southern Europe, France, Spain, Italy, and others, were free to choose between the principles of the papacy and those of Protestantism. America responded with its free government. During the fifty years following the adoption of the principles of Protestantism in America, the various branches of the Protestant church had their period of probation. One by one the denominations arose, separating farther and farther from the physical, intellectual, and spiritual tyranny of the papacy. To each denomination was offered the law of God and the faith of Jesus. The time came when each had an opportunity to accept or reject, as seemed good to them; but the decision then made, decided their eternal destiny.

In the early days of the nineteenth century God took a man, hitherto unacquainted with the Bible, and opened to him the beauties of the prophecies. As Luther found in Christ a Saviour, and with the light that entered his mind, attacked the papacy, so William Miller, in 1818, saw light in the books of Daniel and Revelation. He studied with care the twenty-three hundred days, spoken of by Daniel, and became convinced that the second coming of Christ was near at hand. He applied every test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ, was now repeated; when the time approached for the message of His second coming, the world lay in ignorance: and not the world only, but the church which bore the name Christian. Nay, more! the very churches which in their zeal for truth had faced hardship and persecution, in protesting against the errors of the papacy, -- these churches were quiet when great changes were right upon them. But unto the church of Sardis, John was bidden write: "These things saith He that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead."

He, who walked among His churches, and who sought diligently for signs of life, searching among the seven stars, -- the leaders of the churches, -- found that, although Sardis claimed to have life, it was dead. Strange condition! So quietly had this life been lost, that, looking back upon the activity of the past, and priding itself upon what great things had been done by Protestantism, this church had allowed the very principles of the papacy to twine about it until its life was choked.

There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated. Protestantism thought itself free from the principles of the Dark Ages; but the plant was sturdy and long lived, and although Protestantism reared itself aloft like a mighty oak, the rootlets of the papacy were planted with the oak, and soon the vine encircled the tree, and sapped its very life. Protestantism reared the structure, and the papacy is supported by it. "Be watchful," says the divine message to Sardis, "and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God." There was, at the time this message came, some life still in the oak, but unless haste was made to "strengthen the things which remain," death would follow. Remember, therefore, how thou hast received and heard, and hold fast, and repent." The truths already received were indeed life; but a church, as well as an individual, must make constant progress, or they will suffer spiritual death.

For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies. He was a member of the Baptist church, and in 1833, he received from this church, license to preach. This was the very year in which appeared another sign in the heavens, -- the third spoken of by the Saviour in Matthew 24:29. In November, 1833, "the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind." God was calling to the dying church of Sardis by the voice of man and by signs in the heavens. "If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee."

As the time, which was supposed to be the time of the second advent approached, men of learning and position helped spread the message. The light of this message flashed throughout the world. "Thou hast a few names even in Sardis which have not defiled their garments." Three years after Miller was convinced of the near coming of Christ, that is, in 1821, Joseph Wolff, known as the "missionary to Asia," began to give the same message. He visited Egypt, Abyssinia, Palestine, Syria, Persia, Bokhara, and India, -- everywhere proclaiming the soon coming of the Messiah. In 1837 he was in America; and after preaching in several large cities, he visited Washington, where, in the presence of all the members of the Congress of the United States, he preached on the personal reign of Christ.

In England the same message was given by Edward Irving, a minister of the Church of England. South America heard of Christ's soon coming from the pen of Lacunza, formerly a Spanish Jesuit. Gaussen, finding that many mature minds claimed that prophecy could not be interpreted, gave the message of the soon coming of Christ to the children of Geneva. In Scandinavia, the truth was proclaimed by children; for God used child-preachers, when older persons were restricted by law.

In 1838 Josiah Litch and William Miller published an exposition of the ninth chapter of Revelation, in which it was predicted that the Ottoman Empire would fall in 1840. The exact fulfillment of this prophecy on August 11, 1840, when the Turkish government surrendered its independence, and has since been known as "the sick man of the East," was a startling proof to many that prophecy could be understood, and that men were living in the end of time.

This message of the personal appearance of Christ was one of the most world-wide proclamations ever given. Every kindred, nation, and people were suddenly aroused from their lethargy by the cry, -- "Behold the Bridegroom cometh, go ye out to meet Him." This truth is inseparably connected with the wording of the message to Sardis. "Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with Me in white: for they are worthy." The very sins of idolatry and fornication, which characterized the mother church in the days of Thyatira, were staining the garments of her daughters during the Sardis period. But "he that overcometh, the same shall be clothed in white raiment." The white raiment is the righteousness of Christ, -- "the fine linen clean and white." "And I will not blot out his name out of the book of life, but I will confess his name before My Father, and before His angels." A most precious promise, and a most solemn warning, are combined in these closing words of the message to Sardis. The second coming of the Son of man had been proclaimed to all the world. To him that accepted truth, it was promised that his name should remain in the book of life, and should be confessed in the presence of God. The books of heaven are opened. Christ promises to witness for all who are true to His cause on earth. The church of Sardis lived in the period when Daniel saw "One like the Son of man [who] came ... to the Ancient of Days." It was at the end of the twenty-three hundred days of Daniel 8:14, that Christ was brought in before the Father. He entered the Holy of Holies in the sanctuary above. "The judgment was set, and the books were opened." Then there came before Him all who had ever named the name of Christ, and to those whose garments were unspotted, was given the fine linen of Christ's righteousness.

This great change in the heavenly sanctuary, corresponding to the entering in of the high priest in the earthly, or typical service, on the day of atonement, was made known to the church of Sardis. Those who opened the prophecies where this truth is made known, misinterpreted the cleansing of the sanctuary to be the second coming of Christ. Nevertheless, while mistaken in the event which transpired, they were not mistaken in the time; and the heart cleansing necessary to prepare a people for the beginning of the investigative judgment, which has been going on in heaven since 1844, is the same preparation necessary to welcome the Son of God in the clouds of heaven. Although Christ did not then come to the earth, -- the outer court of the heavenly sanctuary, -- but entered within the most holy place before the Ancient of Days, to act as mediator in the investigative judgment, the message to prepare for His coming, will continue to the end of time. Some of those who witnessed the signs given to Sardis and listened to the advent message, will see Him when He comes in the clouds of heaven. So near is Sardis to the end.

The Saviour, walking in the church of Sardis, found a few whose garments were undefiled. They were those in whom life remained after the body was dead; and to these the call came to separate from the lifeless form, that their own life might be saved. The message of the soon coming Christ was a universal message. It offered an opportunity to all to repent, and as many as believed, took up the cry with the enthusiasm which characterized the Apostolic Church. They were experiencing their "first love," and those who welcomed Christ were bound together with a love surpassing that of Jonathan for David. The oneness of spirit which Christ prayed might be found among His followers was more perfectly developed among those who heeded the closing message to Sardis, than among any others since the day of Pentecost; and to this company of believers scattered everywhere, yet united in heart and purpose, the name Philadelphia signifying "brotherly love" is applicable.

Some who heard the advent message, accepted it through fear; others were attracted by the forcible arguments; but whatever may have been the motive, all were tested, and those who accepted because of real love for the Saviour composed the Philadelphia church. Of this church no complaint is made; and as love is the ruling power of the throne of God, the Saviour appears to recognize the Philadelphian church as a part of His own being, -- heirs with Christ of the everlasting promises made to David. "These things saith He that is holy, He that is true, He that hath the key of David."

When the call was made, saying, "the Bridegroom cometh," Christ, the Heavenly Bridegroom, passed into the presence of His Father, there to receive dominion and power; and a door in heaven was opened to the faithful and true ones on earth. This door was the entrance into the most holy place in the temple, where Jehovah sat enthroned over the mercy seat. He is surrounded by His angels, and the law of God is the foundation of His throne. This was shown in type and shadow in the tabernacle, built by Moses. To Israel in the wilderness, the glory of God appeared in the shekinah above the mercy seat. The attention of the Philadelphian church is directed to the heavenly sanctuary. It was opened by the Saviour Himself, as He entered the most holy place at the close of the twenty-three hundred days. He sends the message to all, "I have set before thee an open door, and no man can shut it." The door stands open to all, who by faith, will enter, and no combination of circumstances, instigated by men or demons, can shut out the soul that keeps the eye of faith centered upon the Saviour within that shining portal. The time of test for those who were looking for their Lord, came in the autumn of 1844. At first the expiration of the twenty-three hundred days was thought to be in the spring of 1844. On further investigation, it was found that the decree of Artaxerxes, from which the prophetic period is reckoned, went into effect in the autumn of the year 457 B.C.; hence, this reckoning would cause those days to expire in the autumn of 1844 A.D. Here was a waiting time, in which those who loved the Lord, prepared, by deep heart searching, to receive Him. Many inquired, "What must I do to be saved?" Those who
were looking upward received the light of the investigative judgment, when, in the autumn of 1844, the door in heaven opened, and Christ approached the Father. But many who had only professed to believe in the advent, changed when the time passed and He did not come, and now scoffed at those who still clung to the message, "Fear God, and give glory to Him; for the hour of His judgment is come." The heavenly door opened, but those who turned back to the world were left in darkness; while those who sought earnestly for their mistake in interpreting prophesy, received a flood of light, straight from the throne. Through this open door in the heavenly temple, there was seen "the ark of His testament," containing the ten commandments: and from that time, the Sabbath of the Fourth Commandment became a test to the people of God. The God who had led His people thus far, was still leading them by His Word. Many precious rays of light that had been hidden by tradition during the Dark Ages, now opened up to their understanding. The Sabbath reform now became the message to the world. The traditions which connected the Philadelphian church with the Dark ages, were portrayed in vivid colors; and man was called to exalt the law of God, and remove his foot from desecrating the Sabbath of Jehovah. Hitherto, all the Protestant churches opened their doors to receive the message; but when the Sabbath truth was proclaimed, the churches closed their doors against those who accepted the new doctrine. When the door in heaven opened, the doors of the Protestant churches closed. Every open door should be a reminder of the heavenly door opened by Christ, which no man can close, from whose portals shines forth a stream of light upon the pathway of all whose minds are staid upon Him. Those who forsook the new light, that came with the "open door," are referred to as those "of the synagogue of Satan, which say they are Jews, and are not."

As the Jewish nation, at the first advent, turned from the Saviour, and rejected the Son of God, so many in 1844 crucified the Son of man afresh. But He will one day be lifted up in the eyes of all men; and those who have followed close beside Him, entering by faith, within the second veil, will be seated on thrones and will reign with Him. To the disciples in Gethsemane, was given an opportunity to drink of the cup of which He drank. To the faithful ones in 1844, it was, likewise, given to drink of the cup of the world's scorn. To such is the promise, "Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth." Before His second coming, there will be such a time as the world has never seen. God's people will be saved from this; for He will hide them in His "pavilion." "Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." Patience will be developed by keeping the commandments and by clinging to the faith of Jesus. If He tarry, wait for Him; for He says to Philadelphia, "Behold, I come quickly."

To the faithful in Thyatira, the angel said, "That which ye have already, hold fast till I come." To Philadelphia came the words, "Hold fast which thou hast, that no man take thy crown." The people in Thyatira may have had but a few rays of light, compared with those living in the later period; for the light was but dawning in Thyatira, while its midday rays shone in Philadelphia; but the crown is the reward of character, and he who receives one, will have been faithful to all the light which shone upon his pathway. Heaven can be enjoyed by those only, who have developed a character in harmony with the truth. Every man is a candidate, but only he who striveth lawfully, will inherit the crown. It belongs to him who receives a white stone with a new name. For six thousand years the angelic hosts have been watching for the circle of perfection to be completed, and when the last character mold is filled, time will cease to be. Some from the Philadelphian church will become pillars in the temple of God, -- living pillars, holding up a structure of life. The most wonderful promises are made to those living in this period; for heaven itself was spread out before the overcomer; and yet this is true for all who overcome. The message to the Philadelphian period reaches to the end of time, and all who receive the crown will have passed through its experiences. The patience, faith, and love of Jesus, will characterize those who sit at last on the left, and on the right, of the throne in heaven. "He that hath an ear, let him hear what the Spirit saith unto the churches."

LAODICEA.

The last church to which John was bidden to send a message was Laodicea. The messages to Sardis and to Philadelphia, separately cover a period extending to the second coming of Christ; but in addition to the experiences portrayed in the fifth and sixth messages, that which is directed to Laodicea is also applicable. It is given by the Amen, the One with whom yea is yea, and nay is nay, -- "the faithful and true Witness"; for the Laodicean message is given to the people at the time when the investigative judgment is in progress; and while the message is going forth, the names of the very ones who receive it, will be called in the court of heaven, and Christ will stand as the faithful and true Witness; but Satan as the accuser of the brethren. "The Beginning of the Creation of God," who gave His life at the foundation of the world, is watching His people in the closing hours of probationary time. The cry, "Babylon is fallen," was proclaimed when the churches rejected the advent message; and as in the Thyatira period, the true separated from those who turned from the light; so in the days when the principles of Protestantism are again disregarded, this time by the daughters of Babylon, a separation is necessary. The light of the sixteenth century came from an opened Bible. Justification by faith was made known as opposed to justification by works. Later the temple in heaven was opened, and the true Sabbath was made known. This had long been trampled in the dust; but its observance was a cross too heavy for many to lift, and they turned back toward the Dark Ages. The principles of Protestantism were repudiated by the churches, and the principles of Republicanism by the state; while the nominally Protestant denominations returned to the days of Pergamos. But some went forward to proclaim the third angel's message, as given in the fourteenth chapter of Revelation.

Upon this last church -- the remnant, -- shine the accumulated rays of all past ages. It is a church highly favored, and one of which heaven and earth have a right to expect great things. But like the churches of the past, it has disappointed heaven, and Christ sorrowfully says of them, "I know thy works, that thou art neither cold nor hot." Spiritual pride is the worst of evils, and the hardest to reach. Heaven and earth are waiting for the closing up of history. The climax has been reached in the controversy. Satan is preparing for the final struggle. The armory of heaven awaits the signal of its Leader. The church of God on earth, is the only object which can retard the progress of events. It becomes the center of interest for the universe. The Saviour still bids the hosts hold till the servants of God are sealed. Angels are hurrying to and fro between heaven and earth, but God will go no faster than His church. For centuries He has walked with it, holding its star in His right hand. Every encouragement has been offered to speed the work; but when the church hesitates, He goes no faster than it can go, lest the light be so far in advance that His followers will lose their way.

A spirit of lukewarmness rests upon God's people. Says the Witness, "I would thou wert cold or hot." If very cold, something could warm them, or if too hot, their ardor could be controlled; but "because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth." There is danger that those who have seen the signs of His coming; those who have heard the advent message, and have followed in the light which shone from the open door; and those who have sacrificed for the cause in many ways, will, near the close, when just about ready to receive the crown, rest satisfied in their past experiences. They say they are "rich, and increased with goods, and have need of nothing;" and forget that he who receives most, is accountable for the most. "And knowest not that thou art wretched, and miserable, and poor, and blind, and naked." Think of it. He who prides himself on his wealth is, in the eyes of heaven, poverty-stricken, blind and naked. Heaven pities such a church, and the true Witness, who longs to plead for, and not against them, in the presence of the angels, counsels them, "Buy of Me gold tried in the fire, that thou mayest be rich." Faith and love is the wealth offered by Christ, and with these the possessor can purchase the treasures of heaven. "Buy of Me white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear. "The raiment offered is the righteousness of Christ. It is a garment of light, which will attract the world to Christ. This will clothe all the redeemed who are living on the earth when Christ appears. It is a reflection of the holiness of God, and comes to him only, who lives in constant communication with the Lord of Life. The life of him who is in touch with heaven, is like the glow of the incandescent light. When this counsel is heeded, the "loud cry" of Revelation 18:1 will sound throughout the world. "I counsel thee to anoint thine eyes with eye salve, that thou mayest see." The oil for anointing, is the oil of His grace, which will give spiritual eyesight to the soul in blindness and darkness, that he may distinguish between the workings of the Spirit of God and those of the spirit of the enemy. The way which these souls must travel, is a narrow way. Satan, as his time grows short, uses every device to deceive, if possible, the very elect; and as his deceptions become more delusive, only those eyes which are anointed with the oil of grace, can discern the spirits. The heavenly Merchantman opens His wares, and counsels us to buy of Him. He addresses those who have lost their first love, those who have lost their zeal and interest in spiritual things, and urges them to buy of the heavenly store. Many will be reproved for the sins mentioned in the Laodicean message, and such reproofs, unheeded, will cause those to be shaken out who are unwilling to receive the reproof of the Spirit.

Eternal interests are at stake; the time of probation is almost over; and Christ, as if loath to lose one single soul, reproves and rebukes, that sin may be discarded. There is no other time for preparation, for the Laodicean message covers ecclesiastical history to the very end of time. "As many as I love, I rebuke and chasten: be zealous therefore, and repent."

To those hearts that have not yet admitted Christ as the one Ruler in the soul-temple, He says, "Behold, I stand at the door, and knock." He does not force Himself in, although His own heart is breaking over our hardness. He pleads in gentleness, and if allowed to enter, in the capacity of an intimate friend, He will sup with us. The very closest relationship is seen to exist between God and His remnant church. It is as a brand plucked from the burning. Weak, trembling, and sin-laden, this remnant of the race, is taken by the Saviour to sit withHim on His throne, even as He overcame, and sat down on the throne of the Father. Angels see the place, made vacant by the fall of Lucifer, filled by those whom sin had marred and defaced more than any other race. The Majesty of heaven reaches to the lowest depths of earth, and exalts man to the highest place in heaven, -- a seat beside the King on His throne. The redeemed occupy a position nearer the Creator than they could have occupied, had there been no sin. Such is the wondrous love of Christ! To-day angels and inhabitants of unfallen worlds are watching the consummation of the plan. We who live to-day are the objects of their interest. "He that hath an ear, let him hear what the Spirit saith unto the churches."

 

[EastCoastRemnant]

CHAPTER 5. A GLIMPSE OF HEAVEN.


SOUL communion with the Redeemer was sweet to the prophet John, as he lived alone on Patmos; and the actual meeting with Christ in that first vision, which opened before his mind the future history of the church, had drawn him very near to the object of his love. "After this I looked, and, behold, a door was opened in heaven." Stephen, while men were killing the body, looked, and the heavens opened; and he said, "Behold, I see ... the Son of man standing on the right hand of God." As Christ rose in sympathy with that suffering disciple, so the yearning felt by John, touched the heart of Christ, and the prophet heard again the trumpet tone saying, "Come up hither, and I will show thee things which must be hereafter."

Only the spiritual eye can gaze on things of God; and few mortals have allowed the spiritual side of their natures to be developed until it is possible to leave earthly scenes, and view the realms above. John was one, who, when God said "Come," could go. Ezekiel was another who had the privilege of visiting heaven; and he describes, as best the human language can portray, the glories of the throne of God. When Christ called, Gabriel conducted John into the sanctuary above, into the very presence of Jehovah. He says, "Immediately I was in the Spirit: and, behold, a throne was set in heaven, and One sat on the throne." "A glorious high throne from the beginning is the place of our sanctuary." As Moses, before the burning bush, was commanded to take off his shoes; "for," said the Lord, "the place whereon thou standest is holy ground;" so one feels to step lightly when in the presence of the scenes which John portrays.

Heaven, from whatever standpoint it may be viewed, presents the plan of Redemption. This plan is the one all-absorbing theme of the universe of God; and heaven reflects it in all its works. Only the sinful heart of man, is unmindful of the work of God in overcoming the effects of the fall. The things presented to John show that the activity of the heavenly beings is spent in the service of man. "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." The light of the glory of God, as it shines in the face of Jesus Christ, is a light of dazzling whiteness, its rays are unbroken.

The rainbow in the clouds is but a symbol of the rainbow which has encircled the throne from eternity. Back in the ages, which finite mind cannot fathom, the Father and Son were alone in the universe. Christ was the first begotten of the Father, and to Him Jehovah made known the divine plan of Creation. The plan of the creation of worlds was unfolded, together with the order of beings which should people them. Angels, as representatives of one order, would be ministers of the God of the universe. The creation of our own little world, was included in the deep-laid plans. The fall of Lucifer was foreseen; likewise the possibility of the introduction of sin, which would mar the perfection of the divine handiwork. It was then, in those early councils, that Christ's heart of love was touched; and the only begotten Son pledged His life to redeem man, should he yield and fall. Father and Son, surrounded by impenetrable glory, clasped hands. It was in appreciation of this offer, that upon Christ was bestowed creative power, and the everlasting covenant was made; and henceforth Father and Son, with one mind, worked together to complete the work of creation. Sacrifice of self for the good of others was the foundation of it all. As angels came into being at the command of Jehovah, heaven was so arranged that the plan of salvation could be read by them in everything. The arrangement of the angels in their work about the throne, is a picture of the redeeming love of God. Angelic beings know nothing different. Thus all heaven waits for the redemption of man. Even the stones which compose the foundation walls, have voices which speak of the atonement. The colors reflected from every object in the heavenly court speak louder of the power and infinite mercy of God than mortal tongue can speak. Human language cannot tell the story. It is beyond description. Throughout eternity, as one thing after another reveals the love of the Father, the redeemed, like the living creatures now about the throne, will sing, "Holy, holy, holy." Upon the face of our own world, is reflected this story; for nature is "the mirror of divinity;" but man is blind, and he misinterprets those things which point unmistakably to a God of love. The purpose of this revelation of Jesus Christ to the apostle John is to show men how near God is to the creatures of His hand; that Jehovah's voice may be heard explaining the plan of Redemption.

As a token of the covenant between Father and Son, the bow was placed about the throne. "Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face," for "mercy and truth are met together; righteousness and peace have kissed each other." After the flood, the rainbow in the cloud was but a faint reflection of the constant reminder in heaven of the everlasting covenant made for the salvation of man before the foundation of the world. Sin hides God's love from us, shutting out from the soul the rays of light from the throne of mercy. As the cloud gives forth the rain, and the sun, shining through the drops, produces the rainbow, so "the tears of the penitent are only the rain drops that precede the sunshine of holiness." The Sun of Righteousness, shining upon the tears of the penitent, makes manifest the glory of God, of which "the bow that is in the cloud in the day of rain" is a likeness. When God looks upon the bow, He remembers the everlasting covenant. In our own storm clouds, God and man look upon the same bow; to man it is a promise of forgiveness; to God a reminder of mercy.

Turning from the Father, who sat upon the throne, John saw four and twenty seats round about the throne. These seats were occupied by four and twenty elders, "clothed in white raiment; and they had on their heads crowns of gold." These also represent the atoning work of Christ. They represent men from every kindred, tongue, and people, redeemed by the blood of Christ, clothed with the white raiment of His righteousness, and wearing on their heads the crowns of victory, which are promised to every overcomer. They were of that company who arose from the grave when Christ came from the tomb, and who are spoken of by Paul as a "multitude of captives," offered to the Father as the first fruits from the dead. The work of these four and twenty elders is described in the fifth chapter, and for that reason, they are but mentioned in this connection as sitting near the throne.

The throne of God is a throne of life; not an inanimate throne. As John looked, he saw lightnings and heard thunderings and voices. He is viewing the center of creation, -- the throne of God. It is the great body of life, the source of all law. By the power which centers there, worlds are held in space, and suns complete their circuits. The power which holds the universe in space, and binds atoms together, emanates from this throne of life. Angels are the ministers sent forth to do the will of Him who sits as King. Some are light-bearers to worlds, others are guardian angels for little children upon earth; but whatever the mission, whether great or small, as measured in humanity's scales, there is the same obedience to the mandates of Jehovah. Issuing from the presence of the Father, clothed in the reflection of His own light, those messengers disappear like flashes of lightning. The commands given, when spoken in an unknown tongue, sounded like the roar of the sea, or like deep and distant thunder. Other men have heard God speak when His voice sounded like thunder. This was so at Sinai, and also, when, near the close of His ministry, men gathered about Christ in the temple court. To the Son it was the voice of God; to men it was thunder. John heard other voices which he understood. He saw also the seven spirits of God, which, in the earthly tabernacle, were typified by the seven lamps upon the golden candlestick. These stood before the throne. This was the ever present, all-pervading Spirit of Jehovah, in which all life has its origin. The throne was high and lifted up, as Jeremiah saw it. Ezekiel describes the throne as above a firmament, having the appearance of "terrible crystal." And this crystal firmament, or expanse, rested above the heads of four living creatures, which were full of eyes. John was accustomed to the placid waters of the Mediterranean, and the space about the throne is described by him as "a sea of glass like unto crystal." "And in the midst of the throne, and round about the throne, were four beasts [or living creatures] full of eyes before and behind."

These four living creatures represent four phases of the character of God. The first was like a lion, the second like a calf, or an ox, as Ezekiel says, the third had the face of a man, and the fourth was like a flying eagle. This again establishes the fact that when the plan of redemption was laid, all heaven was in unison with the plan. Ezekiel and John, one before Christ's advent, the other after, describe the same thing, showing that the New Testament is but the unfolding of the Old.

Christ in His life upon earth combined these four natures. He is the Lion of the tribe of Judah, of whom it was prophesied, "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come." As lawgiver and governor, Christ represented the kingly nature of the Father. When the tribes were given their places about the sanctuary, Judah was located on the east; and as they journeyed, the standard of Judah went before them. In the Gospels, Matthew begins with the genealogy, showing the right of Christ to the throne of David. There was, in the life of Emmanuel, a union of divinity with humanity. Christ was the firstborn in heaven; He was likewise the firstborn of God upon earth, and heir to the Father's throne. Christ, the firstborn, though the Son of God, was clothed in humanity, and was made perfect through suffering. He took the form of man, and through eternity, He will remain a man. Every firstborn into human families is a type of the offering made by Christ. Mark, in his life of Christ, gives the servant side. The second face was that of the calf, or the ox, the servant of men. This represents the priesthood, -- the Levites who were chosen for service. Christ is both the slain lamb, and the priest who ministers in the sanctuary on high. He bore the sins of the world in His own body on the cross, and the burden crushed Him to death. The most exalted position, and the most lowly position are here represented,-- God in the heavens, and God on the cross. As Levites always accompanied the tabernacle, so Christ ministers constantly to man. Heaven will know no other story till man is redeemed from the earth. Every beast of burden beneath its load, every overworked child of God, is a reminder of the Christ who became the servant of men. Although He stepped into the lowliest place, yet He was still the giver of the law, and He is judge of all. The Gospel of Luke describes the man side of the Son, giving that part of His life work, which appeals most forcibly to the mind of man. As God took the form of man, there is, in the gift, a promise that man may have the nature of his God. The keen eye of the flying eagle is taken to represent the searching gaze of Him whose eyes, as a flame of fire, "run to and fro throughout the whole earth, strongly to hold with them whose heart is perfect toward Him." Among the different writers, it was John, the beloved disciple, who saw the character of Christ portrayed as the glorious Word, One equal with the Father in might, power, and glory, and his gospel completes the inspired record of the Saviour's life. He portrayed the divine character more fully than any other writer. This is represented by the eagle flying heavenward.

In the heavenly court, there is such an overpowering sense of the infinite work of God that the four living creatures cry constantly, 'Holy, holy, holy, Lord God Almighty, which was, and is, and is to come." And in the song of heaven, those redeemed from among men, take up the response; and casting their crowns before the throne, they sing, "Thou art worthy, O Lord, to receive glory and honor and power: for Thou hast created all things, and for Thy pleasure they are and were created."

 

[LittleLambofJesus]

CHAPTER 5. A GLIMPSE OF HEAVEN.


In the heavenly court, there is such an overpowering sense of the infinite work of God that the four living creatures cry constantly, 'Holy, holy, holy, Lord God Almighty, which was, and is, and is to come." And in the song of heaven, those redeemed from among men, take up the response; and casting their crowns before the throne, they sing, "Thou art worthy, O Lord, to receive glory and honor and power: for Thou hast created all things, and for Thy pleasure they are and were created."

Great post.

Did anyone notice that the word "ALMIGHTY" is used only one time outside of Revelation in the NT, and that in Paul's Corin epistle. Interesting.

http://www.christianforums.com/threads/allusions-in-revelation-from-old-testament.7588850/
Allusions in Revelation from Old Testament

Rotherham) Isaiah 6:3
And they continued crying out one to another, and said, Holy--holy--holy, is Yahweh of hosts,--the fulness of the whole earth, is his glory.

Rotherham) Revelation 4:8
and, the four living creatures, each one of them, have severally six wings, round about and within, full of eyes; and they, cease, not, day and night, saying--Holy! holy! holy! Lord, God, the Almighty,--Who was, and Who is, and Who is coming.

2 Corin 6:18
And I shall be to ye as a father and ye shall be to Me as sons and daughters is saying Lord Almighty/pantokratwr <3841>.

Rev 21:3
And I heard a great voice out of heaven saying, Behold! the tabernacle of God is with men, and He will dwell with them,
and they shall be His people, and God himself shall be with them, and be their God.



,

 

[EastCoastRemnant]

CHAPTER 6. WHO IS WORTHY TO OPEN THE BOOK?

JOHN had been taken in the Spirit into the presence of God. In the fourth chapter he describes the appearance of the throne; this is followed by a view of the work of Christ and others connected with the plan of salvation. The fifth chapter is only a continuation of the subject introduced in the fourth; -- it is an introduction to the history given in the sixth chapter.

Finite man may think himself separated from his Creator; but "there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether." "Whither shall I go from Thy Spirit? or whither shall I flee from Thy presence?" John was made to understand this truth in a most solemnly impressive way. He says, "I saw in the right hand of Him that sat on the throne a book written within and on the back side, sealed with seven seals." The right hand of the Father holds the record of our lives, and unless one can approach within the inner circle of the majesty of the Eternal One, he cannot look within this book. It is written both within and without. Within, is the life which is known only to God, -- the secret, known only to the soul and its Creator. Without, is the reflection of the gaze of others. As the condition of the individual, so is the condition of the church of God. The one created in the image of Jehovah, has received of His Spirit, and the soul history can be understood only by Him of whom it is a part. This connection between God and man, is the mystery of the Gospel.

As the host of heaven gazed upon the One on the throne, a strong angel proclaimed with a loud voice, "Who is worthy to open the book, and to loose the seals thereof?" Heaven's arches rang as the challenge was given. It was not a reproof, but a call to all the universe of God, to witness anew the glory of the Son of man. This was a fresh unfolding of the plan of salvation. John, a representative of the fallen race, was near, and he wept when "no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon." Must the work of earth cease? Was the sacrifice a failure? Would history cease even after Christ had died? Hosts of angels, marshaled under their leaders, bowed before the throne. They had known of the mighty power of Jehovah, they watched the work of creation, and had ministered in the utmost bounds of space; but they were silent when the herald's voice was heard.

Though angels held their peace, one of the elders broke the silence. He who had once lived on earth, who was born in sin, who had fought and conquered in the name of Christ, and who had risen with Him a victor over that last and greatest enemy -- death -- spoke to his fellow man. He knew the full meaning of life on earth; he knew the terrors of the grave, and he could also speak from experience of the righteousness of Christ, for he was clothed in the white garment, and on his head was the golden crown of victory. He approached John, saying, "Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book." The elder, who had seen the mighty power of Christ so often manifested, took the strongest objects in the vegetable and animal kingdoms to represent His power, - -the root and the lion. Massive rocks are torn asunder by the noiseless power of the root. Hidden beneath the soil its power is mighty. So the power of the Root of David, hidden in the heart, can break the strongest bands of sin. The Saviour speaks of those who had no root in themselves as not being able to endure tribulation. The Root of David bears the tree of righteousness. None can be trees of righteousness who have not this pure and holy for John was a Jew, and from infancy, had listened to the prophecy of Christ read from the book of the law. He was promised as the "Lion of the tribe of Juda," the King for whom the nation looked as temporal ruler. The sure mercies of David were repeated in the synagogue services as the prophecies of Jeremiah were read. "Behold ... I will raise unto David a righteous Branch, ... and this is His name whereby He shall be called, the Lord Our Righteousness." "I will bring forth My servant the Branch," the Lord had said through the prophet Zechariah. "In that day there shall be a Root of Jesse, which shall stand for an ensign of the people." Christ, in the presence of John, had used these same symbols to designate His own work in the earth. As a lion of the forest, He was born to rule, and the power of the Spirit within drew all men unto Him. Like the tree, which, springing from a seed hidden in the cemented vault -- burst asunder the tomb of the dead, so the Root of David prevailed to loosen the seals and to open the book. It was not the simple reading of the book that was called for. The angel's call was for one whose life could accomplish what was written therein. There, was written the work of God in the earth. This is seen when the seals are broken, as given in the following chapter.

As John watched, "lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain." In the center of all the glory, in the very presence of Life, before adoring angels and witnesses from earth, stood a Lamb, slain, its life-blood dripping from its veins.

There was a time when sin did not exist; when the harmony of perfection reigned supreme. Man broke the chord. Life began to ebb. All nature mourned. Slowly, one by one, the stately trees shed their leaves; the flowers faded. Each blossom as it fell, sounded a death knell throughout the universe of God. But Christ had already covenanted with the Father. His life was offered for this very time. And man, --penitent, sorrowful man, -- brought a lamb from the flock, slew it; and its life-blood became a token of the life of Christ. Every creature, from the highest form of creation, down to the insect mote in the sunbeam, lives in the life of God; and when death occurs, a vibration is felt in the heart of the Eternal. In every lamb, slain in all the sacrificial offerings, God saw the blood of His own Son. The heart of the Father was broken when the first lamb was slain; and every time the knife was stained with the blood of an offering, it brought afresh to the mind of God the death of His Son. Christ died of a broken heart. Heaven knows the meaning of a broken heart, -- of a life spent, -- of hopes blasted. "A broken and a contrite heart, O God, thou wilt not despise."

So when John watched for one to open the book, there appeared, as it were a Lamb slain. That all power was given to the Lamb, that all heaven was poured out in this sacrifice, is shown by its seven horns and its seven eyes. "He came and took the book out of the right hand of Him that sat upon the throne"; for not even Christ could do the work alone. The power came from the Father. Father and Son unite in the work of Redemption. "And when He had taken the book, the four beasts (living creatures) and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors (incense), which are the prayers of saints." Here is given the work of the elders and the living creatures. As the Lamb ministers constantly before the throne of God, these who have been redeemed to God "out of every kindred, and tongue, and people, and nation," bow before the throne, offering to Him who sits thereon the prayers which ascend from the earth. With the prayers, is a cloud if incense. "This holy incense is the merits and intercession of Christ, His perfect righteousness, which, through faith, is imputed to His people, and which alone can make the worship of sinful beings acceptable to God."

In the tabernacle service on earth, the altar of incense burned continually before the ark of the covenant, where shone the visible presence of God. When the high priest entered on the day of atonement into the Holy of Holies, he made his offering for the people with much incense, a cloud ascended from the censer as long as he remained in Divine Presence. To-day in heaven those who once lived on earth, representatives from every kindred, nation, and people, having passed through every phase of earthly experience, take the prayers offered by penitent sinners, and present them before the Lamb. Repentance is a sweet odor before our God; for it tells of sorrow for sin, and the acceptance of the life of Christ. Since the death of Christ, the lamb is no longer slain; but the morning and evening prayers, when the blood of Christ is present by faith, touch the heart of God, and from His throne angels speed their way on rapid wings to fulfill the petition. If to prayer there does not seem to come an immediate answer, there is still the assurance that no earnest petition escapes the notice of our Father. They are represented as preserved in vials, in "bottles," as David says; and when the family of the redeemed is at last gathered on that crystal sea with the Lamb and the four and twenty elders, it will be found that every prayer of faith is answered. The lowliest believer, the most burdened sinner, who turns his face heavenward, can see the rainbow of promise above the throne. For him the Lamb was slain, and in his behalf, some one in that company of elders, who surround the throne, can plead, "I have passed over this same road and I have been rescued by the Saviour." Look up, and take heart; for all heaven is working for the redemption of man!

In anticipation of the final cleansing of the universe from sin, and the restoration of man to his place beside the Father, there is sung in heaven the song of the redeemed. The four beasts and the four and twenty elders sing a new song, -- a song of Redemption; for they have been raised from the depths of sin to the position of kings and priests unto God. Those now in heaven, look forward to their reign with Christ on the earth made new. When the plan is completed, the few who now minister in heaven, together with the multitudes who come forth at the first resurrection, will reign as kings and priests on the earth. "Thine is the kingdom, Thine is the power, and Thine the glory," will be the grand chorus when Christ as King of kings receives His everlasting dominion, and the redeemed reign with Him. To the earth renewed, and reflecting again the glory of God as when it first came forth from the hand of its Creator; with the discord all gone, and the music of the spheres rolling in ceaseless paeans through endless space; is the scene which heaven looks forward to in anticipation.

The redeemed sang, "Thou art worthy," and from ten thousand times ten thousand of angel voices there rang the response: "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing."

And then in the chorus of voices, angels, elders, and every creature from earth and sea and sky, joined in singing, "Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever." And the four beasts answered, "Amen. And the four and twenty elders fell down, and worshiped Him that liveth for ever and ever." If man but caught a glimpse of the joy of salvation, his lips would repeat the songs of heaven. Angelic beings are looking forward to the completion of the plan. So may we.

 

[LittleLambofJesus]

CHAPTER 6. WHO IS WORTHY TO OPEN THE BOOK?



In the tabernacle service on earth, the altar of incense burned continually before the ark of the covenant, where shone the visible presence of God. When the high priest entered on the day of atonement into the Holy of Holies, he made his offering for the people with much incense, a cloud ascended from the censer as long as he remained in Divine Presence. .

Too bad the unbelieving Jews of today do not read...........

http://www.myjewishlearning.com/article/what-jews-can-learn-from-the-new-testament/
What Jews Can Learn from the New Testament

It is daunting to think of the number of books a Jew “must” read in order to achieve Jewish literacy. With trepidation I suggest yet another volume to add to that list: the New Testament (NT).

Anyone who lives in a country with a Christian majority (such as the United States or Canada) should acquire basic knowledge of the foundational literature of the dominant faith.

http://www.nsbible.org/sits_ts/v0s1.htm

THE BETTER SACRIFICES

CHAPTER I

THE TYPICAL TABERNACLE

The Camp--The Court--The Tabernacle--The Brazen Altar--The Laver-- The Table--The Lampstand--The Golden Altar--The Mercy Seat and Ark--The Gate--The First Veil--The Second Veil--The Significance of These and Their Antitypes.


THE Tabernacle which God commanded the people of Israel to construct in the Wilderness of Sin, and in connection with which all their religious services and ceremonies were instituted, was, the Apostle Paul assures us, a shadow of good things to come. (`Heb. 8:5; 10:1`; `Col. 2:17`) In fact, the whole nation of Israel, as well as its laws and its religious services and ceremonies, was typical. This being true, our understanding of the plan and work of salvation now in progress, as well as their future development, cannot fail to be greatly enlightened by a careful study of those "shadows" which the Israelites, for our edification, were caused to repeat year by year continually until the Gospel age introduced their antitypes--the realities. `1 Pet. 1:11`; `Heb. 10:1-3`
It is not simply to gain a historical knowledge of the Jewish forms, ceremonies and worship that we come to the investigation ................

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[EastCoastRemnant]

CHAPTER 7. HISTORY IN THE SEALS.

THE book of Revelation is introduced as a "revelation of Jesus Christ"; the first five chapters verify the truthfulness of the name. The sixth chapter opened to John a new phase of the divine character as revealed in the life of the Son, and in His attitude toward the people upon whom His love is bestowed.


The secret history of those on earth, between whom and the Father no being can intervene, is held in the right hand of that Father, and the Lamb alone is able to fulfill what is written within the scroll. The seals, opened, reveal the life of the church, the child of God; and beginning at the birth of Christianity, the seals extend to the end of time. Others may know somewhat of the life; but only the Father knows the environments, the place of birth, the inherited tendencies of His child, He alone is able to appreciate the character, and to form righteous judgment concerning it.

When the first seal was broken by the Lamb, one of the four living creatures, whose voice was like thunder, bade John behold. Those living creatures, as they surround the throne, reflect the character of God, they are interested in those upon earth, whose lives also reflect the Divine Image. "And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer." Zechariah was told that horses symbolized the "spirits of the heavens, which go forth from standing before the Lord of all the earth." God's Spirit is seeking for those who will give it full control in their lives, and the Apostolic Church was blessed with a double portion of the Spirit. The horse upon which it rode was white, representing the simple faith and trust of those who accepted the baptism of the Spirit in its purity. All the gifts of the Spirit were manifested in the church of the first century. The followers of Christ separated themselves from the midst of the world, from friends and relatives and all that earth counts dear, and God pronounces His richest blessing "On the crown of the head of him that was separate from his brethren."

A crown denotes victory. A crown was given to him that sat on the horse, and he went forth "conquering, and to conquer." During the first century, it mattered not whether there was an appearance of defeat, or whether triumph was seen in the healing of the sick, and the delivering of the tried and tempted. The name of Jesus Christ of Nazareth was health to the afflicted and life to the dead. Victory was written upon every move of the disciples. In prison, with their backs lacerated, their songs of praise and thanksgiving brought victory and resulted in the conversion of souls. Peter was sentenced to death, shut up in the inner prison; but that last night in prison was a victory; for the angel of the Lord brought deliverance. Truly wonderful was the story of the Gospel during the first century, as it went forth "conquering, and to conquer."

Like the tree planted by the fountain, whose branches grow beyond all bounds, so the church of the first century spread throughout the world. Its very loneliness and spirit of sacrifice was its most attractive feature to those hitherto unacquainted with the power of the Gospel. It was indeed planted by the Fountain of Life, and so long as it remained in connection with that living water, no amount of opposition could retard its growth.

The unparalleled rapidity attending the propagation of the gospel of the Cross, is witnessed to by writers of that age. To the Roman church Paul wrote: "I thank my God ... that your faith is spoken of throughout the whole world;" and again, "Your obedience is come abroad unto all men."

When the apostle had been preaching but little more than thirty years, he said to the Colossians that the Gospel had been "preached to every creature which is under heaven." What stronger expression could be used than "it went forth conquering, and to conquer." But it was "not by army, nor by power, but by My Spirit, saith the Lord of Hosts." This was the soul experience of those children of the living God when they felt the warmth of "their first love."

The Gospel of Christ brings peace on earth, but when men fail to receive the truth, it brings sword and bloodshed. The second beast said, "Come and see." "And there went out another horse that was red, and power was given to him that sat thereon to take peace from the earth, and that they should kill one another." Peace was taken from the earth; blood was shed upon the right hand and upon the left, and the saints were led as a lamb to the slaughter. Nothing could more vividly describe this period than the "horse that was red: and power was given to him that sat thereon to take peace from the earth." This carries us through the period known as the triumph of paganism, corresponding to the Smyrna church. In the eyes of the world, the experience of God's people through this age, was one of great defeat, but in the eyes of Him, who has power to give victory in the smallest things of earth, and to bring to naught things that are, by things that are not, this experience was a triumph. The very witness borne by the sacrifice of the lives of the saints became seed that sprang up and bore fruit. God's infinite power is made manifest in every sacrifice made by men upon earth. In their utter helplessness lay their strength. It was then that the power of Christ rested upon them. Even the smallest act, performed in behalf of Christ, multiplies not only a hundredfold in this life, but its influence, like a stone thrown into a smooth surface of water, extends until it reaches the ocean of eternity.

To live a spiritual life requires a ceaseless climbing, higher and still higher; but humanity is prone to take an easier part. Sad as it may seem, we find the church, which for years sacrificed its life for the sake of the Gospel, beginning to compromise the truth of God. The church turned its eyes from Christ, and was allured by the world into strange paths. What Satan could not do by persecution, he accomplished by flattery. When the third seal was opened, the third beast was heard to say, "Come and see." "And I beheld, and lo a black horse; and he that sat on him had a pair of balances." It is strange that, when men lose the Spirit of God, they at once become self-appointed judges of other men. The Spirit of Christ is, "in honor preferring one another." The life of the Saviour exemplifies this; the lives of those who have followed closely in His footsteps show that the same spirit has dwelt in men. The prayer of Moses was that God would blot out his name from the book of life, but save Israel. "Oh, this people have sinned a great sin. ... Yet now, if Thou wilt forgive their sin; -- and if not, blot me, I pray Thee, out of Thy book which Thou hast written." "There is one Lawgiver, who is able to save and to destroy: who art thou that judgest another?" When, however, men cease to obey the law of God, they at once exalt self above the Lawgiver, and seated on the throne of justice, they attempt to weigh men's deeds. This is the "mystery of iniquity," which "opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God." It is the spirit of him who said, "I will ascend into heaven, I will exalt my throne above the stars of God ... I will ascend above the heights of the clouds; I will be like the Most High."

But the balances held by man are false balances; and while man is passing judgment, God, from the throne, is watching those who are being weighed, and in His infinite kindness, limits the power of the self-made judge. This judge may say "a measure of wheat for a penny, and three measures of barley for a penny;" he may, it is true, judge somewhat from outward appearances, he may weigh out the physical actions, but the Divine command is, "See thou hurt not the oil and the wine." The oil of His grace, and the wine, the emblem of the inner spiritual life, must not, and cannot be touched.

The church during the fourth and fifth centuries, began dictating to men what they should believe, and how they should worship. This was the period when Christianity was replaced by the papacy, and man was exalted as vicegerent of God on earth.

The fourth beast bade John come, and see the opening of the fourth seal, which was the culmination of the scenes begun under the third seal. "I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him." The pale horse was an indication of still greater departure from the spirit of truth than the black one. Thousands have been put to death by the sword, by starvation, and by wild beasts; and what is worse than killing the body, many more have suffered spiritual death because of the hiding of the Word of Life. Whenever the church is clothed with civil power, it weighs out to mankind Christian experience. If that experience is not according to the prescribed religion, the thumbscrew and other instruments of torture are brought forth to extort confessions from the penitent. But God, even in the midst of the severest persecution, watches over every afflicted soul.

It might seem that God would have prevented such seeming cruelty during the Dark Ages; but the view given to John, shows that Christ suffered in the person of His saints. At the time of the crucifixion angels were restrained from rescuing the Saviour from His agony. It was suffered to be so for the time, that the greater glory might be seen thereafter. So in the martyrdom of the Middle Ages, and in any form of persecution, Christ identifies Himself with the sufferer, and all heaven stands ready to succor him. "When He had opened the fifth seal," John "saw under the altar the souls of them that were slain for the Word of God and for the testimony which they held." God does not forget those who have suffered for His name, but their names are written in the Book of Life. The lamb in the tabernacle service was slain on the earth; Christ left the courts of heaven, and the earth became the altar where His blood was shed; the rock-hewn sepulchre became the grave in which His dead body was laid; so the earth has drunk the blood of martyrs, and their bodies lie buried in its bosom. Representatives of all classes of men, from the lowly tradesman to the men of brilliant intellect, fell before the power of him who sat on the pale horse. Such men as Huss and Jerome, Ridley, Cranmer, and Latimer, suffered for the Word of God. But there were others, such as Galileo, who were persecuted because they advocated principles, which, when weighed in the balances of him who sat enthroned, were deemed to be dangerous to the government.

The blood of Abel cried unto God, so the earth bears witness before Jehovah of every life which has been taken in His name. This witness is true, one that can never be suborned; and it matters not what may be the verdict of him who holds the balance. God knows, and gives righteous judgment. When the history of nations was revealed to Daniel, the angels of heaven cried, "How long, O Lord, how long till the end of these things?" The whole creation suffers because of the curse which sin has brought; and in addition to these voices, which plead for the end of all things, the blood of the martyrs is heard by the sensitive ear of Jehovah.

When asked why there is such long-suffering on the part of God, John saw the white robes of Christ's righteousness, prepared for every one who has given up life for the sake of the truth. They have been despised, rejected, and killed by men; but on the record books of heaven, every sin is covered by the character of their Lord. They were the company who were 'destitute, afflicted, tormented: of whom the world was not worthy:" but heaven has a home for them, and in the restoration of all things, they will be given a place near the throne. Their numbers will be increased by those who are called to suffer a similar death in the period of time preceding the second coming of Christ. What was done under the cover of darkness in the Middle Ages, will be repeated when the sun is at its zenith. All who are slain for conscience' sake, sleep together in their graves until called forth by the trumpet tones of Him, who is the resurrection and the life. Then will white robes be given them, together with palms of victory. To-day they are seen clothed in white robes; for the world, forgetting the crimes of which they were basely accused, assigns them a martyr's crown.

This inner life history, as revealed by the opening of the seals, was not for the benefit of those who lived during the period in ecclesiastical history, when it was especially applicable; for at those times the prophecies were not understood; but it is for those who live in the time of the end, especially under the sixth seal, that the wondrous love of Him who ruleth in the heavens, may be read in the events which occur.

The sixth seal covers history until the end of time; therefore the generation now living will witness at least some events shown to the prophet when this seal was opened. It differs from the first four seals, by showing events which mark prophetic time, rather than by showing the condition of the church. Those who recognize the signs therein given, as omens of the second coming of the Son of man, will welcome Him under the seventh seal. Those who do not thus read the language of God, as given in signs and wonders, will have the experience recorded in Rev. 6:15-17.

At the beginning of the sixth seal, a mighty earthquake shook the earth. This doubtless refers to the earthquake of 1755, felt with greatest severity at Lisbon, Portugal, and known in history as the Lisbon earthquake. Its influence was felt as far north as Greenland, also in the north of Africa. This was to be followed by the darkening of the sun, and the moon, and the falling of the stars of heaven. There have been many earthquakes in the history of the world, and the sun has often been darkened; but a definite earthquake was to be considered as a sign of the times in which men were living. A definite darkening of the sun and moon would be used by the Lord as a token of His near approach. That men might know which events to accept and which to reject, the Word of God has described with divine minuteness the ones referred to under the sixth seal. Eight writers of the Bible give the signs in the sun, moon, and stars, as heralds of the last day. Four of these, Joel, Amos, Isaiah, and Ezekiel, wrote before the time of Christ; the other four are Matthew, Mark, Luke, and John, three of whom repeat the words given by the Saviour Himself. The description of the signs in the heavenly bodies, given by these eight writers, points out at least thirteen peculiarities, which unmistakably indicate the time and nature of their occurrence. The time when men might look for signs in the heavens is given by Matthew. He says, "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light," etc. The "tribulation of those days" is the period of darkness and persecution, know as the "abomination of desolation spoken of by Daniel the prophet." It began with the establishment of the papacy in 538 A.D., and continued twelve hundred and sixty years, or until 1798. But God in mercy shortened the time of persecution; for "except those days be shortened there should no flesh be saved." The persecuting power of the papacy was broken about 1776 A.D. "Immediately after the tribulation of those days shall the sun be darkened and the moon shall not give her light." The prophesied dark day must then be looked for soon after 1776. Mark adds another item which helps in the location of the time. He says, "In those days, after that tribulation," etc. That is, within the period of the twelve hundred and sixty years, or before 1798 and after 1776, "the sun shall be darkened and the moon shall not give her light." History records the extraordinarily dark day of May 19, 1780; and the student of prophecy finds that in point of time, this meets the requirements of Matthew and Mark.

Luke, the Gospel writer, who appeals especially to the lover of logic, so states facts that the reader is at once convinced that the signs in the sun, moon, and stars, are consecutive events. In Luke 21:25-33, the signs are mentioned. The 28th verse says, "When these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." It is not yet nigh, but it draweth nigh. The 31st verse continues, "When ye see these things [Matthew says, 'all these things,'] come to pass, know ye that the kingdom of God is nigh at hand." There is a lapse of time between the first and the last signs. When they begin to appear, redemption draweth nigh; when all have appeared, redemption is nigh, "even at the door." Those who endured the afflictions of the Dark Ages, who had seen friends tortured on the rack, or burned at the stake; or had themselves endured imprisonment or persecution, when the light of the Reformation scattered the darkness, were bidden to look forward; for the morning star was to be seen. A little later came the darkening of the sun. Then they were encouraged to lift up the head, for "redemption draweth nigh." Those living since the fulfillment of all the signs, should rejoice; for "He is even at the door." On characteristic of the darkening of the sun, which is given as a sign of His coming, is found in Joel 3:15. That prophet states that the sun, the moon, and the stars, should all be darkened. "The sun and the moon shall be darkened, and the stars shall withdraw their shining." The accounts of the dark day in 1780 agree with this. It appeared to those who witnessed the phenomenon, that the darkness at its height could not have been more dense, had every luminary been blotted out of existence. One writer says, "The darkness of the following evening was probably as deep and dense as ever had been observed since the Almighty first gave birth to light.
... A sheet of white paper, held within a few inches of the eyes, was equally invisible with the blackest velvet. ... The denseness of this evening darkness was a fact universally observed and recorded." (Devens, in "Our First Century.")

Amos witnesses to the fact that the night following the darkening of the sun, would be dark also. That is to say, that the darkening of the sun and moon, to which the sixth seal has reference, would be within the same twenty-four hours; one day would be dark, and the night following, the moon would be dark also. The paragraph quoted above shows that the darkening of the sun and moon on May 19, 1780, met these specifications.


The prophet Isaiah gives one point to which none of the other writers refer. He says, "The sun shall be darkened in his going forth," that is in the morning. Amos 8:9 states that the darkest portion of the day would be at noon, and that this would take place on a clear day. Ezekiel states that a cloud would cover the face of the sun. Here are four peculiarities worthy of notice. The sign which the Lord placed in the heavens, could be easily read. Of all the dark days which history records, none, but the one in 1780, meets all these specifications. The morning would be clear, but during the morning a cloud would obscure the face of the sun. The darkness would increase until it reached its greatest density about noon. On these points "Our First Century," the work before referred to, states: "The time of the commencement of this extraordinary darkness, was between the hours of ten and eleven in the forenoon on Friday, of the date already named [May 19, 1780]. as to the manner of its approach, the darkness seemed to appear first of all in the southwest. The wind came from that quarter, and the darkness seemed to appear first of all in the southwest. The wind came from that quarter, and the darkness appeared to come on with the clouds. ... The sun, rising towards the zenith, gave no increase of light, as usual; but, on the contrary, the darkness continued to increase until between eleven and twelve o'clock, at which time there was the greatest locality the same writer says, "At twelve the darkness was greatest. Lights were seen burning in all the houses; ... the birds in the midst of their blithesome forenoon engagements, stopped suddenly, and singing their evening songs, disappeared and became silent; the fowls retired to their roosts, the [bless and do not curse][bless and do not curse][bless and do not curse][bless and do not curse][bless and do not curse] were crowing in their accustomed manner at the break of day." The day was not intensely black as if there were no sun, but as stated in Rev. 6:12, "the sun became black as sackcloth of hair." Sackcloth of hair is made of goat hair, and is black mingled with gray. John is the only one who mentions this feature.

Joel and John prophesied that the moon would be turned into blood. Those who witnessed the dark night, say that when the moon appeared, near the morning, it was a blood-red ball in the heavens.

The peculiar features of the special falling of the stars, which God gave as a sign, are given by John. They should fall from heaven "as a fig tree casteth her untimely figs, when she is shaken of a mighty wind." Extensive and magnificent showers of shooting stars have been known to occur at various places in modern times; but the most universal and wonderful which has ever been recorded is that of the 13th of November, 1833, the whole firmament, over all the United States, being then for hours in fiery commotion. As a fig tree covered with green fruit being violently shaken sends the fruit in all directions, so from one center in the sky, the stars fell in showers in every direction.

Since 1755 the inhabitants of the earth have been living under the sixth seal. In the heavens and on the earth, signs have appeared, which show that time is short. This period has been a time of great intellectual light. Men, by their discoveries and inventions, have made rapid transit and speedy communication between different lands possible. Since "the tribulation of those days," the light of truth has been shining in steady rays upon God's people. At no time, save when Christ was born, has greater light shone upon the world. Some will accept a spiritual life, while others will find very soon that should the Lord come, it would be to them a time of darkness and despair. The sixth seal looks forward to the very end, when the heavens depart as a scroll rolled together; and when the mountains and islands are moved out of their places. When sin entered the world, the course of nature was changed. The atmosphere, once agreeable to the senses of man, now chilled him; the moisture, at first distilled as the dew, finally came in torrents from the sky, and the fountains of the great deep were broken up. The earth itself was turned from its original position, at the time of the flood; vast portions were made uninhabitable on account of the cold and the vast amount of water left on the surface. At the sound of the voice of the Son of man, the elements of the atmosphere will be rearranged, the high places will be brought low, and islands will be moved from their positions.

At that time those who have put their trust in idols of gold rather than in their Maker, and those who have exalted humanity above Divinity, will in terror seek to be hidden by rocks and mountains from the piercing gaze of Him who sits upon the throne. There is now a time of probation. All may know the time of God's visitation, for we are walled about by the signs given by Jehovah. We cannot lose ourselves; for the dates 1755, 1780, and 1833, are as clearly marked as the close of the twelve hundred and sixty years, and the twenty-three hundred years of the book of Daniel.

"Who shall be able to stand?" "He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. He shall receive the blessing from the Lord, and righteousness from the God of his salvation."

 

[LittleLambofJesus]

I thought I would post up, chapter by chapter, this wonderful exposition of the book of Revelation. It is not written by Ellen White and no one is compelled to read it but I felt it would be a blessing to someone.

If this is against GT rules then please move it to an appropriate forum but I intended this for the general Christian audience.

Can you give us a link to where you are getting this from? [unless I missed it]

For me personally, I recommend Preston Eby's wonderful exposition on the book of Revelation

http://www.kingdombiblestudies.org/tablecontents.htm

REVELATION SERIES
(current series - updated each month)

http://www.kingdombiblestudies.org/Revelation/rev1.htm
FROM THE CANDLESTICK TO THE THRONE

Part 1 of 176

The mark of the beast. Armageddon. The Four Horsemen. The false prophet. Babylon the great. Falling stars, stinging locusts, and giant hailstones. The seven last plagues. The bottomless pit. The lake of fire. These images of terror and catastrophe from the book of Revelation have greatly influenced the thinking of millions of Christians through the ages. Even the secular press uses images such as "Armageddon" and "four horsemen of the Apocalypse" to describe calamities in our world. Despite 1900 years of fascination with the book of Revelation, John’s letter to the seven Churches of Asia continues to be misunderstood. And badly misinterpreted!

One misconception shared by some is that the Revelation has nothing of importance to say to us. It’s considered to be merely a bizarre piece of first-century writing with no relevance for today. Another wrong idea is that the Revelation is a code book describing a specific outline of history written in advance. Countless interpreters have tried to "decode" the book from a historical perspective to find all the major world events of the past 1900 years. Others interpret it more literally as a handbook for predicting the cataclysmic events that will bring the final wrath of God and the end of the world. The claims of Christian groups from the early church to the present — that the Revelation pinpoints the events, personalities, and time periods of "the end" — have all failed. This should be a caution to believers for using the book of Revelation as a predictive handbook. Other people’s interpretation of the book of Revelation is based on the "Pan Theory" — it’s all going to pan out in the end! Beloved brethren, the fact is, it’s not panning out the way the end-time prognosticators are projecting!

Through the years I have ministered the Word in Bible studies, seminars, and church services of various types. When there has been a question and answer session, or when opportunity was granted for people to request teaching along a particular line, the most often requested subject has been — THE BOOK OF REVELATION! I have met people who were babes in Christ, carnal Christians whose lives were a mess, they had incredible problems and needs, including deliverance, and instead of prayer or counsel or messages that would help them overcome and grow up in Christ, they wanted me to teach them the book of Revelation! "Yeah, brother, that’s for me, lay it on me, I want the book of Revelation!..................







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[EastCoastRemnant]

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[EastCoastRemnant]

Unfortunately, the mods informed me that I can't post any more of the book as it will get into copyright violation if I post more than 20% of the material here...

I would encourage those that have been reading and enjoying this expose on the Revelation to continue reading at the following link..

http://understanding-daniel-revelation.com/Research-Library/Haskell-SeerofPatmos.pdf

May God bless you in your search for Truth...