VII.—THE CROWNED CHRIST REIGNING

[141] Isaiah ii. 2.[142] Revelation xvii. 9-10.[143] Jeremiah li. 25.[144] Revelation viii. 10, see also ix. 1; Isaiah xiv. 12-15.

[141] Isaiah ii. 2.

[142] Revelation xvii. 9-10.

[143] Jeremiah li. 25.

[144] Revelation viii. 10, see also ix. 1; Isaiah xiv. 12-15.

In the picture language of the vision, "a great mountain burning with fire was cast into the sea," with injurious results to water, to life, and to shipping. A mountain is a common figure in the Bible for a great ruling power. So Israel is called by Isaiah.[141]The seventeenth chapter of Revelation speaks of seven kingdoms as seven mountains.[142]In Jeremiah, Babylon, which is spoken of repeatedly and typically as being the embodiment of evil and of opposition to God, is called: "O destroying mountain ... which destroyest all the earth, (I) will make of thee a burnt mountain."[143]It speaks here also of "a great star,[144]burning as a torch," that fellupon the rivers and makes them bitter as wormwood. These two things seem to suggest clearly that the great hurt done to sea and vegetation, to all life, and through the obscuring of the heavenly lights, is a result directly of the powers of evil having been loosened out.

The long restraint upon evil through the presence of the Holy Spirit in the Church is now withdrawn in the withdrawal of the Spirit. His withdrawal is practically an answer to the tacit prayer both of world and Church. That prayer is being answered. The "One" who restraineth has been withdrawn. This it is that makes the tribulation on its negative side. The awful character of the demons from the pit is so utterly beyond human experience up to that time that there seem no adequate words to describe them.

The Gospels are full of the awful activity of demons on earth in possessing men. In our own land there is not wanting plenty of evidence of men horribly possessed by demons. In the older countries of Europe this experience is much more marked. But it is in heathen lands that it is most marked, where even the very air seems charged with evil forces, as though these unseen demons swarmed about.

Yet all this sort of thing is now under restraint. What it will mean to have that restraint withdrawn, and the horrid hordes here described free to do as they will, no imagination can depict. This is well called the firstwoe, and anawful woe it will be. Mercifully there is a time limit set on this demon activity.

Following this comes the loosing out of another horde of demons, as difficult of description, and yet more terrible. They seem countless, yet there is a limit to their numbers. The supreme Hand is never wholly withdrawn. These have power to kill as well as to torment. This is the second woe. It is most strikingly noticeable that neither of these things has influence to make men penitent.

The last item of this view is given in chapter xi. 14-19. The announcement is made that the sovereignty of the world is transferred to our Lord and His Christ. The temple of God is seen open, and some further action takes place, but the detail of it is reserved for another view. Such is the terrible sight in the second view of the tribulation time. Evil is loosened out, apparently unrestrained, and yet under restraint. This it is that makes the tribulation on its positive side.

The parenthesis in the description of this view has been spoken of. It runs through chapters ten and eleven to the close of verse thirteen, and contains two chief things. The first is a little group of three items. There is a fresh description of our Lord Jesus as He is seen standing with one foot on the sea and the other upon the earth, and holding a little open book. Then seven thunders roar out. John is about to write, but is told not to. That terrific storm coming is far greater than can be told. Then comes thesolemn declaration that there will be no further delay, but that at once shall be finished up this terrible time of judgment. Then follows a personal word to John. These three items make up chapter ten.

Then comes the second thing, in chapter eleven on to verse thirteen, which proves to bethe third viewof the tribulation. It shows that during the whole of this tribulation time there will be a special faithful witness being borne to God and His truth. As the Holy Spirit is being withdrawn from the Church, these two men begin their special ministry of witnessing.

The place of that witness will be Jerusalem. But recent events will have brought a greatly diversified population to that city from all parts of the world. So that the witness becomes world-wide in its immediate reach, and probably in the reports of it that go out.

[145] In regard to Elijah, see Malachi iv. 5-6. John the Baptist came in the spirit and power of Elijah, and of him our Lord said, "this is he who was to come."Yet the events of judgment spoken of in Malachi did not take place when John the Baptist and Jesus came. The events spoken of prophetically in connection with His coming are divided into two groups, those of graciousness, finding fulfilment at the first coming, those of judgment followed by graciousness, at the second coming. So John the Baptist fulfils the Elijah part at the first of these two; in all probability Elijah himself at the second part,i.e., "before the great andterribleday of Jehovah come."In regard to Enoch, the passage in Jude, verse 14, is of significance. The language, "Enoch prophesied, ... the Lordcame, etc.," is probably spoken in the sense, familiar in the Bible, of a future action seen as already done. Here Enoch is spoken of as prophesying or preaching,notto the people before the Flood, but to a certain class of men belonging to Jude's generation, that is to the Church generation. The likeliest meaning of the words is that Enoch, the seventh and so on,willprophesy, saying, "behold the Lordcometh," and so on to close of verse 15.

[145] In regard to Elijah, see Malachi iv. 5-6. John the Baptist came in the spirit and power of Elijah, and of him our Lord said, "this is he who was to come."

Yet the events of judgment spoken of in Malachi did not take place when John the Baptist and Jesus came. The events spoken of prophetically in connection with His coming are divided into two groups, those of graciousness, finding fulfilment at the first coming, those of judgment followed by graciousness, at the second coming. So John the Baptist fulfils the Elijah part at the first of these two; in all probability Elijah himself at the second part,i.e., "before the great andterribleday of Jehovah come."

In regard to Enoch, the passage in Jude, verse 14, is of significance. The language, "Enoch prophesied, ... the Lordcame, etc.," is probably spoken in the sense, familiar in the Bible, of a future action seen as already done. Here Enoch is spoken of as prophesying or preaching,notto the people before the Flood, but to a certain class of men belonging to Jude's generation, that is to the Church generation. The likeliest meaning of the words is that Enoch, the seventh and so on,willprophesy, saying, "behold the Lordcometh," and so on to close of verse 15.

While there is good reason for thinking that these two witnesses may be Enoch and Elijah, the two men of Bible record, one before the Flood and one after, who were distinctively God's witnesses, and were taken away without death, yet it is best not to stop over a matter that has been and is apt to be a matter of mere idle speculative talk.[145]The thing worthy of noteis that as the Holy Spirit's distinctive witness is withdrawn there will be these two special witnesses sent to Jerusalem for a witness that will be world-wide in its extent and influence. Such is God's gracious patience and longsuffering.

These two men are clothed in mourning as a part of their witness. They have miraculous power in protecting themselves against attack, and in withholding rain, and sending plagues among the people, and in turning water into blood, to give force and effect to their testimony. Their witness continues through twelve hundred and sixty days.

John had already been told that Jerusalem would be trodden under foot by the nations forforty-two months. We are apt to think that it has been trodden under foot or desecrated by the nations for an immensely longer period. But prophecy never gives any reckoning of time for Israel, except when Israel is an organized nation. It is concerned with telling Jewishnationalevents.

At this time the Jews have their national organization again in Palestine. For forty-two months after the nation has been newly set up the city will be so trodden under the desecrating feet of the nations. This is the first hint of time we have had. The witnessing and the desecration of the holy city will continue side by side for three and a half years.

At the end of this period evil will be given full swing over these witnesses. They are killed and their bodies left lying in the streets, while the international crowds make merry because their tormentors, as these two are called, are gone. Then before the terror-stricken gaze of these crowds the two men come to life, and are caught up into the heavens. Is this the moment when all are caught up? Quite possibly. Then comes the terrible earthquake as at the end of the other two views.

The one distinctive thing told here is that during the tribulation, in the midst of all the blasphemous reign of unrestrained wickedness, there will be the unbroken, faithful witnessing. This seems to explain why the account comes as a parenthesis in the account of the awful riot of evil. During the worst of the evil there willgo on unbroken the faithful, gracious testimony of God's truth and love.

The fourth viewtakes the longest sweep of any, thus far, goes into much more detail, and gives much fresh information. It runs through chapters twelve to fourteen. In the intensely picturesque language of a woman arrayed in the most glorious splendour and dignity and power imaginable the nation of Israel is depicted.

This woman is with child. In more intensely dramatic language Satan is pictured as standing before the woman waiting to destroy her child as soon as born. The child is born, a man-child, who is to rule all the nations with autocratic sway. He is caught up to heaven, and his mother flees into the wilderness from the serpent. This is the opening action of this view.

The meaning lies open on the face. Israel gave birth to the man Jesus, who foiled all the attacks of Satan and ascended to heaven. The old prophetic characteristic of connecting events far apart without reference to intervening time is marked here. The long interval between the break-up of the Jew nation and its taking shape again as a nation, which has lasted nineteen hundred years roughly, comes between the last word of verse five and the first word of verse six.

[146] Revelation xii. 1-6.

The prophetic writing takes no reckoning of Israel, except as a nation. The woman fleeinginto the wilderness is Israel organized again as a nation suffering persecution. She is so persecuted for twelve hundred and sixty days, but divinely protected and preserved. Such is the first act of the drama pictured here.[146]

[147] Revelation xii. 7-17.

Then we are toldwhythe woman flees, that is, the explanation of this special persecution of the Jew this time.[147]Satan has had his headquarters somewhere in the heavens, below God's throne, but above the earth. Now, after a conflict, he is cast out of heaven, down to the earth. Here is a third event that comes approximately at the beginning of the tribulation time, Satan is cast down to the earth.

The Holy Spirit is withdrawn from the Church up to heaven, so removing the restraint upon evil. Satan is cast out of heaven and comes down to earth. Thus there is a double intensifying of evil on the earth, the withdrawal of restraint, and the presence of the evil one himself. And as the witness of the Holy Spirit is withdrawn the special witness of the two men in Jerusalem begins.

The defeat of Satan in this heavenly conflict draws out a burst of praise from the upper hosts. It is because of the great victory of our Lord Jesus in His death that this victory is gotten. They overcome because of the blood of the Lamb,andthe word of their testimony,andthey loved not their lives unto death,—a threefold cord that could never, and can never, be broken or successfully resisted.

This explains the special persecution at this time of the reshaped Jewish nation. It is the outburst of the rage of the freshly defeated Satan. But the Jew is protected. The armies that would swallow the Jew up are swallowed up by the great earthquake that closes the tribulation time.

[148] Revelation xii.

The length of this persecution is put in two different ways, twelve hundred and sixty days, and "time, times, and half a time." This latter phrase seems to be an old Oriental or Hebrew way of saying a year, two years, and half a year. The same length of time is expressed in yet another way in the eleventh chapter, forty and two months. The time is thus put in three different ways, that we may know surely that it means just plain three and a half years of our common time. It is significant that the dragon makes war with "the rest" of the woman's seed. This can only mean the Church, which of course was born in the Jewish nation. This is the first run of events in this view.[148]

[149] Revelation xiii.

Then follows a description of the awful leader of evil during the tribulation time.[149]It is significant that, as Satan is cast out of heaven down to the earth, this leader appears among men. He has great intelligence and power and is the very embodiment of blasphemy. He is described as a strange mixture of wild beasts, having the chief characteristic strength of each, the cunning of the leopard, the feet of the bear, and the mouth of the lion.

He is the personal representative on earth among men of Satan. There is something strangely uncanny in the suggestion that he is some former leader, who died, and is now raised from the dead. There seems to be nothing too daring for Satan to attempt in his impious opposition to God. This leader comes into great prominence and power. All the world wonders after him. And they worship Satan, who is recognized as giving his power to this notorious leader.

He comes to be accepted as the world ruler, and is commonly worshipped by the people. And he not only persecutes God's people, but overcomes them. A limit of time is set to his sway. It is the same as already noted for Jerusalem being desecrated, for God's two witnesses, and for the persecution of the Jew,i.e., forty and two months, three and a half years.

[150] Chapter xiii. 9-10.

It is striking that in the midst of the description of his terrible reign there comes a word that sounds like an echo from those messages to the Churches. "If any man hath an ear, let him hear."[150]Then the word goes on warning, pleading, and encouraging. In the midst of these blasphemous conditions every man must do as he personally decides. He may yield to this evil and become a captive of evil, bound hand and foot. He may try to use the world's weapons in fighting God's battle, but will find himself outmatched in their use. He may rise to the true level, and steadfastly cling to his faith,and endure, and by faith be victorious in the end.

The description goes on to tell of the blasphemous worship demanded of all. This leader has an assistant or lieutenant to whom he deputizes great power. He makes an image to his chief, and demands all to worship at this shrine. He has supernatural power, that is, devilishly supernatural. He performs great miracles, even calling down fire from heaven. He gives breath to the image and makes it speak. And he punishes with death any one who refuses this blasphemous worship to the leader and his image. And every one is required to have a mark on his hand or his forehead as indicating his loyalty to the leader. Whoever refuses is unable to buy or sell. It is the boycott principle carried to the last extreme.

While God's two witnesses are doing miracles by divine power this lieutenant is doing them by devilish power. So the fearful account goes on. One can easily imagine the vast crowds swayed by the idolatrous worship, and the intense suffering and distress among those who insist on being steadfast and true in their faith.

[151] Revelation xiv. 1-5.

Now in the midst of all this terrible scene John is suddenly and tremendously startled by something else.[151]

In the vision John is in heaven looking down on these scenes on the earth. Now his attention is attracted by a scene that suddenly takes place before his eyes in heaven. It is a sceneof wondrous winsomeness and beauty. It stands out in sharpest contrast with what is going on on the earth.

There's a great company standing around the Lord Jesus, before the throne. They are singing a wonderful song to the accompaniment of harps, which they have. The volume of music is like the voice of many waters, or like great thunder. There is a simple, fine description of the character of these singers. They arepure, and they areobedient. In their purity they are as undefiled virgins, the highest possible statement of purity. And they follow the Lamb unquestioningly whithersoever He goeth with fullest obedience.

Who are these, and where have they come from so suddenly, at this moment, into the presence of the One on the throne? The description tells just what has happened. When things are at their devilish worst down on the earth the Lord Jesus has caught up His own from the earth. And they have become like Him in character, for now they see Him face to face as He is.

This recalls the scene, essentially the same, back in the first view, in chapter seven, where the great multitudes are suddenly seen before the throne with palm branches, songs, and white garments. It is the same company as there. But there is a difference in telling the numbers.Therethey are too many to be counted.Herethey are said to be a hundred and forty-four thousand. It is symbolical, a picture number,the number of full corporate completeness as with the Spirit-baptized Jews in chapter seven.

The believers caught up out of the great tribulation have been joined by the trusting hearts of all time who have been waiting in the Father's presence for this glad day. The number is now complete of all from creation's earliest dawn, who by grace have followed fully, regardless of hindrance or opposition. This great climax is thus seen by John in sudden and sharp contrast with the climax of hellish evil on the earth.

[152] Revelation xiv. 6-20.

Then John is shown the steps by which this climax is reached.[152]Verses six to the close of this chapter seem clearly to be a detail of what has gone before, describing the steps by which this climax is reached, and then reaching further to the judgment upon the evil. During the iniquitous scenes being enacted on earth an angel is seen flying in mid-heavens calling to the people on earth, in warning, to give their worship and reverence to God only. The gracious wooing of God never ceases.

Another angel follows, calling out that the great system of iniquity, in which they are enmeshed, is doomed. A third gives solemn warning that those who yield to the terrible pressure, and engage in the blasphemous worship, will be surely and terribly punished. Again there comes another echo of the strain of pleading in the Church messages. In the midst of just such conditions as prevail then, the saints can besteady in keeping the commandments of God and the faith of Jesus.

And down into the awful persecution being waged comes an encouraging voice from heaven. There is special blessing from God on all those who remain true, even unto death. There will be sweetest rest for them, and their faithful witnessing and suffering shall be all noted and acknowledged and rewarded as they come up into the Father's presence.

And then follows the blessed harvest of the righteous whose wonderful arrival in heaven has already been told in the opening scene of this chapter. And then follows the awful harvest of evil down on the earth, the visitation of judgments coming at the very end of the persecution.

So closes this long remarkable view of the tribulation. It connects back with the nation of Israel. Its beginning is connected practically with the casting of Satan down to earth. It gives a description of the leader and the nature of the persecution, and a brief statement of the steps with which it ends. And it states in three different ways that the length of time involved is three and a half years.

[153] Revelation xv.-xvi.

The fifth view[153]is, not of the whole tribulation time as with these others, but of only a part, the closing part. It speaks of the visitation of judgments, the great climactic battle,and the earthquake, with which the period is brought to its end.

[154] Revelation xiv. 1-5.

It connects at the point in the fourth view[154]where those who have been suffering in the tribulation are seen standing before the throne singing with harps. It is said that they are singing the song of Moses, who had the experience of tribulation and deliverance in Egypt, and the song of the Lamb, who went through the worst tribulation experience in His contest with Satan and sin on our behalf.

[155] Revelation xi. 19.

It connects also with the close of the second view,[155]where the temple is seen opened and the ark of the covenant is seen. That covenant is now to receive further fulfilment. God never forgets His promises and agreements. Seven angels have seven golden bowls full of the wrath of God. In this way is told the visitation of judgments now described as taking place at this time.

[156] Psalm xi. 6; lx. 3; lxxv. 8; Job xxi. 20; Isaiah li. 17, 22, 23; Jeremiah xxv. 15-17; Ezekiel xxiii. 31-33; Habakkuk ii. 16; Zechariah xii. 2.

In the first view the picture is ofsealsbeing broken or opened, which indicates the execution of a document. Thetrumpetsof the next view indicate a commanding call to action; the seventhunders, not written, a great storm. Thesebowlsor vials indicate the administration of a dose of bitter-tasting medicine. The visitation of judgments by God is commonly spoken of in Scripture in this language.[156]

Then follows the description of the judgments upon men's persons, and everything concerning their life. Men's bodies are diseased, the water is unfit to drink, the food supply cut short; they suffer with terrible heat, and then darkness. But there is no penitence. The Euphrates is said to be dried up, suggesting that it is the great river at or near the world's centre of action. So, it is said, the way is prepared for the kings that come from the east.

[157] Isaiah xi. 15-16.

And the prophetic bit in Isaiah comes to mind about men passing over the Euphrates at the time of the great gathering of the Jews.[157]As though aroused by all this to bitterest opposition there is increased demon activity, and through it a great gathering of all nations, at a place named in Palestine, for a great battle.

[158] Revelation vi. 15-17.

Then a terrible climax comes in the earthquake, with which the first, second, and third views closed. It is the worst earthquake ever experienced. It centres in "thegreat city," Babylon, the capital of the whole system of wickedness. With the storm is a terrible hail. The description tallies with that in the close of the first view,[158]and with the vivid prophetic bit in Isaiah ii. 10-22.

[159] Revelation xi. 14.

There's no suggestion of how much time all this takes. The judgments visited on Egypt at the deliverance of Israel are described at much greater length, running into ten items. Yet all could have occurred within five weeks, allowing for brief intervals. Whether these judgmentsoccur in succession, or all at once, or partly in both ways, they could all come within a very short time. This fifth view depicts the final scene. It gives the visitation of judgments ending the tribulation period, describes a great pitched battle, in which all nations are involved, and ends with the earthquake. This is the third of the three great woes.[159]

[160] Chapters xvii. and xviii.

The sixth viewis of the great system of wickedness in the world, through which the tribulation comes, and which is judged at its close.[160]The description is full of details of great interest and instructiveness, but we can only have time at present for the essential thing being taught. The Spirit takes John into a wilderness. To the Spirit's eye wherever wickedness has sway, whether vulgar or polished, political or commercial, cunning or brazen, it is a wilderness.

Here is shown a woman gorgeously clothed, prodigally bedecked with jewels, and having a cup in her hand, made of gold, but full of vile filth. Upon her forehead appears a description: "Mystery [or explanation of mystery], Babylon the great, the mother of harlots and of the abominations of the earth." This woman is riding upon a strange beast; it is scarlet-colored, with seven heads and ten horns, and full of blasphemous names. This is the startlingly suggestive picture.

Who is this woman? And what is this beast upon which she is seated? The whole description taken together suggests that she is meantto stand for the whole system of wickedness which has had such sway in the world from earliest time until the end. And the beast represents typically the dominant governmental powers. The two have always worked together. There has been a consistent unity of spirit and of characteristic, and a persistent devilishness marking the wickedness in the world throughout the ages.

It has been as though there were an unseen spirit power tirelessly at workbehindall the varied manifestations of evil. The dominant characteristic always has been blasphemy of God. It has controlled thrones and royal power, and has had unlimited gold at its command. And it has always been an enemy, subtle or open, cunning or violent, of God and His people.

That system or genius of evil is represented in the Old Testament as finding expression in one great political power after another, but chiefly in the power of Babylon. Babylon stands typically in these older pages, not merely for the great empire of the Euphrates, but for the unseen spirit of evil lying behind that power, and making use of it to carry through its own foul purposes.

But that unseen evil spirit power has found more than one agency to dominate and use. Babylon long since passed off the stage as a political factor. But the power of evil has not ceased. It is distressing to note another great organization behind and through which the power of evil has worked. What is the system thathas, for the past sixteen centuries, been supported by the various great civil governments?

There is only one answer. It is the organization known as "the Christian Church." And the term Church must be taken here in its fullest, broadest meaning. Its great main stem historically is the Roman Catholic Church. The first great split-off was the Greek Orthodox Church. The Church of England was a later break-off. These, with the various government-ally supported Churches, and those free of such support, and various ancient primitive bodies,—these all together make up the organization known as "the Church."

The two symbolical characteristics of this woman and the two dominant characteristics of this historical Church are the same. The Church has been and is supported almost wholly by the civil governments, and used by them in furthering their policies. And it has been active in persecuting to death the people of God who would not yield to its domination. It has been marked by intolerance of all not yielding to its wishes, and especially of the Jew. That intolerance has been carried not only to the extreme of blood, but a riot of bloodshed. This is utterly heart-breaking to realize and to repeat.

The woman is said to be "drunken (1) with the blood of the saints, and (2) with the blood of the martyrs of Jesus." The twofold statement is seen to cover the two great periods, before Christ and since. And it covers also the two great powers through which the spirit ofevil has chiefly worked in those two periods. But the name given first in the plains of Shinar, and used characteristically of the God-defying power of evil, is given here, Babylon. It will be Babylon again at the very end after the Church system is overthrown.

[161] Revelation xvii. 8-12.

It is plainly said that the beast represents the great civil or governmental power in its final stage, the shape it will be in at the end when these events occur.[161]The chief dominating political power of the world will have passed through a succession of changes, seven kingdoms successively following each other. At the end there will be a combination of some sort, with ten great subdivisions, and one great head over all.

But at the last, the civil power will discard the Church, and persecute it. The spirit of evil thus gets embodiment typically in the great Babylon power, then in the Church, and at the very last, in a coalition of civil powers heading up in a new Babylon.

Then follows announcement of the fall of Babylon. The city is regarded here as the earthly capital of the organized system of unseen evil spirit power at work in the world. The city and the system are inseparably allied. The name Babylon is used in the Bible for both system and city.

If the question be asked what city is meant here, there can be but one answer. From the twelfth of Genesis on the Bible never toucheshistory, except as history touches Israel as a nation. A thoughtful review of the book makes this clear. And this book of Revelation is a gathering-up of Bible threads, and only these. There is only one city in the Bible record that answers to the description here, "the great city which reigneth over the kings of the earth." "Babylonthegreat."

But the old Babylon lies in ruins. And its ruined condition has been quoted as the fulfilment of the famous passage in Isaiah xiii. 19-22. It should be carefully noted that the present conditions at the site of old Babylon do not seem to satisfy fully the language of that passage. It would seem to be another illustration of the rare use of language in the Bible, which adapts a passage accurately to one event, and then to a second event, a long time afterward.

This would, of course, involve the rebuilding of the old capital of the Euphrates. The reverent student quietly notes the movements taking place in that part of the world, but restrains mere curious speculation, as he continues fervently to pray, "Thy kingdom come."

This eighteenth chapter of Revelation seems like an echo of that intense twenty-first of Isaiah, and indeed of a strain sounding all through the prophetic books. One familiar with the old writings is not surprised to find this echo; he expects it. No echo of God's voice or purpose is ever lost. God never loses any of the threads out of His hand.

The seventh viewpresents the climax. It includes from chapter nineteen to chapter twenty-two, verse five. It presents in full the great scene that closes this tribulation period; touches the kingdom in a bare word so as to fit it into its place in the scheme of events being outlined; and then gives the final wind-up after the Kingdom time is over. We want to look now at the portion connected immediately with what has just gone before, the description of the wondrous close of the tribulation, in chapters nineteen, verse one, to twenty, verse three.

John hears a great outburst of worship and praise in heaven. It resembles the outburst back in chapter five, when the Lamb took the book. But it is seen to be yet greater than that. Its joy and delight seem wholly unbounded. Again the living creatures and the four and twenty elders lead the song that bursts out.

John tries to tell how great was the volume of adoring song that fills all heaven. It is like the voice of a great multitude, like the waters that he had heard many a time breaking in deafening roar on the rocky coast of Patmos, like the mighty thunders which he had heard so much in these visions.

[162] Revelation i. 4, 8; iv. 8.[163] Revelation xi. 17; xvi. 5.

[162] Revelation i. 4, 8; iv. 8.

[163] Revelation xi. 17; xvi. 5.

And the song they sang explains the exuberance of their singing, "Hallelujah: for the Lord our God, the Almightyreigneth." At last Hereigneth. In the earlier parts of the book Godis spoken of as "He who is and who was, andwho cometh."[162]As later events are described that last part "who cometh" is significantly dropped.[163]Clearly at these points being described He has come. Now the great realization bursts out from countless voices, the Lord, our God, the Almightyreigneth!

And John is bidden to write the words whose refrain has filled such a place in hymns and devout speech, "Blessed are they that are bidden to the marriage supper of the Lamb." And the one who seems to be serving as John's guide puts peculiar emphasis on all that is being revealed by saying, "these are true words of God."

John is so overwhelmed that he falls down to worship this one. And then he finds that this is one of his own redeemed brothers of the earth. And as He quietly bids John give his worship to One only, He adds very significant words: "the testimony of Jesus is the spirit of prophecy." The whole genius and soul of all this wealth of prophecy is to point men to our Lord Jesus Christ, God to us.

And now comes the event toward which the ages have looked.The heavens open.Andour Lord Jesus appearscoming in glory to earth. At last He comes. There's a wonderful description. He comes as a conqueror, riding forth to judge the earth righteously, and to make war on evil. His eyes are as a flame of fire, and upon Hishead many diadems. He has a name indicating that He is all alone in the experiences He has been through, and in His character. He comes as King of kings and Lord of lords, to rule all the earth with a new absolutism, to right all wrongs, and visit the indignant wrath of God upon all sin.

[164] Ezekiel xxxix. 17-20.

As He appears an angel gives warning of what is coming. In words that are an echo of Ezekiel's, long centuries before, he calls to all the scavenger birds of the earth that haunt battlefields to come to a great feasting time.[164]And John sees the vast armies of the nations of the earth all gathered together for a last mighty battle, under the leadership of the great leader of lawlessness and his lieutenant.

And the utter impotence of their struggle against God is revealed in the quietness and brevity with which their defeat and capture are told. Satan's great earth leader and his chief who deceived the people with his miraculous power, both are taken and forever put away. And then Satan himself is chained and fastened securely in the abyss. Such is the tremendous consummation quietly told in a few lines. And then follows the setting up of the glorious kingdom on earth.

Whatever the immediate circumstances under which the Second Psalm was penned, it will be readily seen how it fits into this situation at the end.

"Why do the nations tumultuously assemble,And the peoples meditate a vain thing?The kings of the earth set themselves,And the rulers take counsel together,Against Jehovah and against His Anointed, saying,'Let us break their bonds asunder,And cast away their cords from us.'"

But their efforts seem so puny, and the result so one-sided, that

"He that sitteth in the heavens will laugh:The Lord will have them in derision."

And we remember that, in these Revelation pages, it is always with the sword of His mouth that the Lord Jesus is said to fight, as we read on:

"Then will Hespeakunto them in His wrath,And vex [or trouble] them in His sore displeasure; [saying]'Yet I have setmyKingUpon my holy hill of Zion.'"

Then the Son speaks:

"I will tell of the decree:Jehovah said unto me, 'thou art my Son;This day have I begotten thee.Ask of me and I will give thee the nations for thine inheritance,And the uttermost parts of the earth for thy possession.Thou shalt break them with a rod of iron;Thou shalt dash them in pieces like a potter's vessel.'"

And the writer of the Psalms closed with aword of earnest counsel to the kings of earth:

"Now therefore be wise, O ye kings:Be instructed, ye judges of the earth.Serve Jehovah with fear,And rejoice with trembling [awe],Kiss the Son, lest He be angry, and ye perish in the way,For His wrath will soon be kindled.Blessed are all they that take refuge in Him."

Thus it is seen that these seven views describe (1) the general characteristics of the tribulation time; (2) the way in which it comes, that is, by the withdrawal of restraint and so the loosing of evil; (3) the faithful witness being borne throughout the period; (4) the great evil leader and the character of the persecution he wages; (5) the visitation of judgments upon earth with the great gathering of nations to battle against God; (6) the world system of evil; and (7) the coming of our Lord Jesus to judge evil and set up the kingdom.

It will at once be noted that these things group up, naturally and easily, underthree headings. First, there is a terriblepersecutionof God's people. This will end in avisitationofjudgments, including great plagues. There will be a gathering of the armies of all nations, and a great battle. It will end in a decisive defeat for them by the personal coming of the Lord Jesus, and will be accompanied by a terrific earthquakeand an equally terrific shake-up of the heavenly bodies connected with the earth, sun, moon, and stars. Then comes the establishment of theKingdom of Godupon earth. These three things stand dominantly out.

It comes as a surprise to one who has not been thinking especially about it, to find how these three things are the same three that stood out so prominently at the close of the study of future items in the old prophetic books. It is natural that it should be so, of course, since the Book of God is one in its essential unity.

But there is a great fascination in finding the parts to come together so simply and naturally. As we gather up the Old Testament pages these three things sift out and group together as distinctly not yet fulfilled, and so future. As we listen to our Lord Jesus talking, again these same three items are emphasized by Him. And now the same three are found here.

Dr. A. F. Schauffler tells of a striking experience he had in connection with his mission work in New York City. A letter came to him from a stranger in Germany. It said: "I know you are a city missionary. I am sending a trunk in your care. Inclosed in this letter you will find a piece of paper cut. A man will come and present to you a piece of paper matching this piece. Please give him the trunk." And enclosed in the letter was a piece of paper cut in zigzags.

Letter and paper were laid away to await developments. Some weeks later a stranger camein and presented a queerly cut piece of paper, saying: "I think you have a piece that matches this." Dr. Schauffler got out his piece of paper, laid the two side by side, found that they matched, and said to his visitor: "There's your trunk."

Even so these prophetic pages of the New Testament are found to fit exactly the pages of the Old, written centuries before. It is not surprising, however. One hand cut the paper into two pieces in Germany, and naturally they fitted when put together in New York. One Hand has guided the men writing in both Old and New.

[165] Jeremiah i. 11-12.

When Jeremiah was first called to his work as God's messenger he was shown in vision the branch of an almond tree. The almond tree is the earliest of all trees to wake from its winter's sleep at the first hint of spring warmth coming. And so it was called the "watching" or "watcher" tree. Then God said to Jeremiah: "Even so, I eagerly watch over my word to bring it to life and fruitage at the very earliest opportunity."[165]And so the word of this watching God and its fulfilment match, regardless of the thing we call time, even running into centuries.

And it is very helpful for those of us who have had a sort of dread of prophecy as of a vague something that we can't understand, to find after all how simple it is. Just three great items stand out of these prophetic pages that are waiting fulfilment.

Such is the seven-fold view, which is taken up almost wholly with the clearing-up storm in the King's realm. But all this is still future. We are still in that waiting time. Our Lord Jesus still stands among the candlesticks. Still He is waiting for His Church to be faithful. He still waits for each of us who is a bit of His Church. He is depending on us to be faithful, by His grace, day by day, during this waiting time. And while He waitsall His limitless power is at our disposal, as we follow His leading. We may take as much as we need. But the taking must be with the life.

A dear missionary friend told of a simple experience that meant much to him. We were walking together in the town in Korea where his mission work is. His school was the centre of the recent troublous times in Korea, and the storm seemed to rage about his own person at its outburst. As we talked all his native teachers and several of his older students were in prison. The experience he told me was of earlier days in this country, but had come back to his memory as a great refreshment during the troublous times.

He was a professor in a small college in our Middle West. Special funds were being raised, for extension. He was to ask a certain man of wealth for a large donation. He planned and prayed much, and at last went to see the man in another city by appointment. He had a keen sense of the responsibility of his task.

As he entered the building where the man's office was he was greeted cordially by a young man whom he remembered as a former student, to whom he had been friendly in some time of minor need. But he had not connected him in his mind with this wealthy man, whose son he was. Now as the former student learned of his professor friend's errand, he said with all the confidence of a son on good terms with his father:

"Come right in; father's here."

As they stepped into the man's office the son said, simply:

"Father, this is an old friend of mine. He's all right. Give him whatever he wants."

And the father, busy at his desk, with barely a look at the appointed visitor, reached one hand over for his checkbook, and simply said:

"How much do you want?"

My friend, taken completely by surprise at the unexpected turn of events, managed to name the large sum he had been thinking and praying over so much. And before he could quite recover from his surprise, he found himself outside walking up the street with the coveted check in his pocket, praising God for such an answer to his prayers. It had been years before, but as we walked and talked it all came back with a fresh flush of feeling.

The present is a waiting time. It may seem to some as though they are in the wilderness. Clear and distinct comes a quiet voice:

"What'll you have? Whatever you choose to ask, for My Son's sake."

May we reach out to take as much as He is reaching down to give. But the taking must be with the life.

(Revelation, Chapters xx: 4-xxii.)

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