AN EXPOSITION OF REVELATION IV.-XXII.

PART VII. (Chap. 19:5-22:) THE CONSUMMATION.

Closing Testimonies.(Chap. 22:6-21.)

The series of visions is thus completed. What remains is the emphasizing of its authority for the soul, with all that belongs to Him whose revelation it is, and who is Himself coming speedily. Thus the angel now affirms that "these words are faithful and true :" necessarily so, because of Him whose words they are. " The Lord God of the spirits of the prophets hath sent His angel to show unto His servants things which must soon come to pass." Here we return to the announcement of the first chapter. The book is, above all, a practical book. It is not for theorists or dreamers, but for servants,-words which are to be kept, and to have application to their service in the Church and in the world.

The things themselves were soon to come to pass. In fact, the history of the Church, as the opening epistles depict it, could be found imaged, as we see, in the condition of existing assemblies. The seeds of the future already existed, and were silently growing up, even with the growth (externally) of Christianity itself. As to the visions following the epistles also, from the sixth chapter on, we have acknowledged the partial truth of what is known as the historical fulfillment of these. It is admitted that there has been an anticipative fulfillment in Christian times of that which has definite application to the time of the end, although it is the last only that has been, in general, dwelt upon in these pages.

Historicalists will not be satisfied with such an admission, and refusing on their side (as they mostly do) the general bearing of the introductory epistles upon the history of the Church at large, insist upon such affirmations as the present as entirely conclusive that the historical interpretation is the only true one. In fact, the view which has been here followed brings nearest to those in the apostles' days the things announced, as well as makes the whole book far more fruitful and important for the guidance of servants. For how many generations must they have waited before the seals and trumpets would speak to these ? And when they did, how much of guidance would they furnish for practical walk? The application of Babylon the great to Romanism is fully accepted, and that of Jezebel in the same way insisted on, so that as to the errors of popery, we are as protestant as any, if in the " beasts " of the thirteenth chapter we find something beyond this. But nothing of this could have been intelligible to the saints of the early centuries, while the fulfillment of Ephesus, Smyrna, and even Pergamos, would soon be of the first importance.

"The Lord God of the spirits of the prophets"-the reading now generally admitted to be right-emphasizes for us the presence of the living God as what was for these the constant realization, in all the shifting scenes of human history. And so it is for those whose spirit is in harmony with them. God in past history, God in the events happening under our eyes, His judgment therefore of every tiling, while controlling every thing, for His own glory and for the blessing of His people.-in this respect how blessed to be guided by those wondrous revelations ! While the future, to be learnt from the same infallible teaching, is not only that which animates our hopes, but is necessary for the judgment of the present, no less. All lines lead on to the full end, there where the full light gives the manifestation of all.

"And behold, I come quickly." This is for the heart:future as long as we are down here ; and yet to govern the present. ''Blessed is he that keepeth the words of the prophecy of this book."

Here we are warned of the mistakes that may be made by the holiest of men in the most fervent occupation with heavenly things. John falls at the angel's feet to worship him ; but the angel refuses it, claiming no higher title than to be a fellow-servant with John himself, with his brethren the prophets, and with those also who keep the words of this book. And he adds, "Worship God:"-worship, that is, no creature.

Unlike Daniel's prophecies, the words of the prophecy of this book are not to be sealed up, for the time is near. To the Christian, brought face to face with the coming of the Lord, the end is always near. What time might actually elapse was another question. In fact, some eighteen centuries have elapsed since this was written :but while Daniel was taught to look on through a vista of many generations to the end before him, Christians, taught to be always in an attitude of expectation, have before them no such necessary interval, and are brought into the full light now, though unbelief and wrong teaching may obscure it. But nothing in this way is under a vail, save the moment whose concealment is meant to encourage expectation. How good for us, and fruitful such concealment, may be measured by the goodness and fruitfulness of the expectation itself.

The solemn words are just ready to be uttered which proclaim the close of the day of grace to those who have refused grace. It is just ready to be said, " Let him that doeth unrighteously do unrighteously still ; and let the filthy make himself filthy still ; and let him that is righteous do righteousness still ; and he that is holy, let him be sanctified still." And when this applies is shown clearly in the next words, " Behold, I come quickly, and My reward with Me, to render to every one as his work shall be :I, the Alpha and the Omega, the Beginning and the End, the First and the Last." The last affirmation here shows the irrevocable character of this judgment. He sums up in Himself all wisdom, all power:"none can stay His hand, or say unto Him, What doest Thou ? "

The way of life and the way of death are now put in contrast :" Blessed are they that wash their robes, that they may have right to the tree of life, and may enter in through the gates into the city." Here is the condition of blessing stated according to the character of Revelation, in terms that have been used before. Our robes must be washed in the blood of the Lamb, as those of the redeemed multitude in the vision under the seals, in order to be arrayed in the white garments that are granted to the Lamb's wife. A very old corruption in this text is that exhibited in the common version, "Blessed are they that do His commandments;" but which is the true reading ought to be apparent at once. It is not by keeping commandments than any one can acquire a right to the tree of life. On the other hand, condemnation is for committed evil :"without are dogs, and sorcerers, and fornicators, and murderers, and idolaters, and every one that loveth and maketh a lie."

Again it is repeated, "I, Jesus, have sent Mine angel to testify these things unto you in the assemblies; " and then He declares Himself in the two relations among men in which the book has spoken of Him :" I am the Root and the Offspring of David "-the Jewish relation, the divine incarnate King of Israel,-"the bright and Morning Star,"-the object of expectation for the Christian. But immediately He is named-or rather names Himself in this way, the heart of the Bride, moved by the Spirit, awakes:"And the Spirit and the Bride say, ' Come !' " But because it is yet the day of grace, and the Bride is still open to receive accessions it is added, "And let him that heareth say, 'Come!'" And if one answer, " Ah, but my heart is yet unsatisfied," it is further said, " And let him that is athirst come ; he that will, let him take the water of life freely."

Blessed is this testimony. The precious gifts of God are not restricted in proportion to their preciousness, but the reverse. In nature, sunlight, fresh air, the water-brooks, things the most necessary, are on that account bestowed freely upon all. And in the spiritual realm there is no barrier to reception of the best gifts, save that which the soul makes for itself. Not only so, but men are urged to come,-to take,-to look,-with no uncertainty of result for those who do so. The stream that makes glad the city of God is poured out for the satisfaction of all who thirst, and will but stoop to drink of it. This is the closing testimony of the gospel in this book, and that with which it is associated adds amazingly to its solemnity.

There is now another warning, neither to add to, nor to take from the words of the prophecy of this book. Scripture has many similar admonitions, but here the penalty is an unutterably solemn one. To him that adds, God shall add the plagues that are written in this book. From him who takes away, God shall take away his part from the tree of life and from the holy city. Yet men are now not scrupulous at least to take away many of the words of Scripture, and of Revelation among the rest. Every word is claimed here by the Lord Himself for God ; and if this is not a claim for verbal inspiration, what is it ? As manifestly the closing book of New-Testament scripture, what may we not infer as to the verbal inspiration of other parts? And what shall be the woe of those who dare presumptuously to meddle with that which is the authoritative communication of the mind of God to man? Is it not being done? and by those who own that somewhere at least-and they cannot pretend to know exactly the limit,-Scripture contains the Word of God ?

This announcement of penalty is Christ's own word :"He who testifieth these things saith, ' Surely, I come quickly.' " Is it not when His Word is being thus dealt with that we may more than ever expect Himself? When the testimony of Scripture is being invalidated and denied, is it not then that we may most expect the Faithful and True Witness to testify in person ? And especially when this arises in the most unlocked for places, and Church-teachers laboriously work out a theology of unbelief ?

And the promise abides as the hope of the Church, although it be true that the Bridegroom has tarried, and the virgins have slept ! That-true or false-a cry has been raised, " Behold, the Bridegroom cometh !" is notorious. That many have stirred and taken up the old attitude of expectancy is also true. All these things should surely be significant also. But whatever one's head may say,-whatever the doctrine we have received and hold as to the coming of our Lord and Master,-the heart of the truly faithful must surely say with the apostle here, "Even so, come, Lord Jesus."

It is the only response that answers to the assurance of His love on His departure to the Father:"In My Father's house are many mansions ; if it were not so, I would have told you ; I go to prepare a place for you. And if I go, I will come again, and receive you unto My self, that where I am, ye may be also."
The Lord's coming-the parousia-is just the " presence " of the Lord Himself. Nothing short of this could satisfy the hearts of those who looked up after Him, as He ascended with His hands spread in blessing over them ; and were reassured by the angels' voices, that this same Jesus would come again. Just in proportion as we too have learnt by the Spirit the power of the love of Jesus, we too shall be satisfied with this, and with this alone. May we learn more deeply what is this cry of the Spirit and the Bride :"Amen, come, Lord Jesus." F. W. G.