Volume 48

The Lord's Coming (8)

J. Taylor

Page: 432

Revelation 10:1 - 7; Revelation 11:15 - 18; Revelation 14:14 - 16; Revelation 19:11 - 16; Revelation 22:16,17

J.T. At our last meeting, we considered the subject of the Lord's coming as presented in chapters 1, 2, and 3 of Revelation. The passages just read will suffice to cover the remainder of our subject as treated in this book. There are other references, but these should suffice. The features of our subject which we should now consider are: chapter 10, the Lord Jesus coming out to assert His rights to the sea and the land; chapter 11, the acquirement of the kingdom: "The kingdom of the world of our Lord and of his Christ is come"; chapter 14, the reaping of the earth, which is an important subdivision; chapter 19, Christ's coming out as a heavenly Warrior to overcome His enemies in battle; chapter 22, well known to us. His presentation of Himself to the assemblies, to draw out the response of the saints. It culminates with the expression of our love for His appearing; "the Spirit and the bride say. Come".

Chapter 10 is of peculiar importance, because it alludes to the assertion of the rights of Christ in the testimony, inclusive of what is current at the present time. He comes out as a strong Angel, but the accompanying features indicate clearly that it is the Lord Himself. "And I saw another strong angel coming down out of the heaven, clothed with a cloud, and the rainbow upon his head, and his countenance as the sun, and his feet as pillars of fire, and having in his hand a little opened book", verses 1, 2. It alludes, we understand, to the history of Europe; the earth being taken possession of from that part of the world. The Lord is seen as asserting His right to all -- both sea and land.

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C.A.M. Is the idea in this scripture, the whole creation, and the next is more the kingdom?

J.T. Yes. The first would be the whole earth, the sea and the land. Genesis 9 being in mind in the reference to the rainbow. That is, God's faithfulness in regard to creation is carried down. The subsequent division of the races of the world into kingdoms would be alluded to in the next scripture. That is, these kingdoms are replaced by "The kingdom of the world of our Lord and of his Christ". It is not that the kingdoms become Christ's, but His kingdom is introduced. It is "The kingdom of the world of our Lord and of his Christ", Revelation 11:15.

J.S. There is not a kingdom in this world that He can take over; He sets them aside and brings in His own.

J.T. That is the thought -- a very important distinction pointed out throughout scripture, especially in Daniel's prophecy, that a kingdom should come in after the kingdoms of the nations have done their service. The stone cut out without hands breaks up all the others and fills the whole earth. Satan's suggestion to the Lord was "I will give thee all this power, and their glory; for it is given up to me, and to whomsoever I will I give it", (Luke 4:6). He would give them to the Lord if He worshipped him. The Lord is not taking over the kingdoms of the world. He will bring in His own kingdom. He said before Pilate that His kingdom is not of this world.

The earth in chapter 10 is more the creation - the sea and the land, not the people on it. A kingdom requires people. The passage reads, "And the angel whom I saw stand on the sea and on the earth lifted up his right hand to the heaven, and swore by him that lives to the ages of ages, who created the heaven and the things that are in it, and the earth and the things that are in it, and the sea and the things that are in it, that

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there should be no longer delay; but in the days of the voice of the seventh angel, when he is about to sound the trumpet, the mystery of God also shall be completed, as he has made known the glad tidings to his own bondmen the prophets", chapter 10: 5 - 7. It is the Lord who appears in this testimonial way as the strong angel. It is as the final trumpet is about to be sounded, because that trumpet is to finish the matter. That transpires in chapter 11. The testimony or sounding of the seventh angel brings about the completion of the mystery of God. We are now in the period of that mystery, but then it will be completed.

W.R. Did the Lord Jesus have this kingdom in mind in all His references to the kingdom of the heavens?

J.T. Well, the kingdom of the heavens in Matthew 13 is what is current now. It is seen as the kingdom of God generally in the other gospels and the epistles, which is the moral side of it. The former is enlarged on parabolically in that chapter. It is the present form the kingdom has taken, into which we have been brought. We cannot see the kingdom of God unless we have been born again, according to John 3:3. The kingdom in Revelation 11 is the coming one -- the kingdom of the world of our Lord and of His Christ. It is the public kingdom of the coming world.

G.V.D. Do these two scriptures. Revelation 10 and 11, correspond with Acts 4:26?

J.T. Yes; the kings of the earth were gathered against the Lord and His Christ. His kingdom would be involved in the term, "his Christ", in Acts 4; but Revelation 11 is the public kingdom that is presently to appear. The Mount of Transfiguration - particularly Matthew's account of it -- gives us this kingdom; "the Son of man coming in his kingdom (Matthew 16:28)".

A.R. Nebuchadnezzar's kingdom power was conferred; whereas this power in Revelation 10 belongs to Christ? He takes it as belonging to Him.

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J.T. It does belong to Him, because the rainbow on His head denotes His creative rights, but He is true to His engagements in regard to the creation. One has come who will be true to covenants. He takes up and asserts His rights to the sea and the land, which is the whole terrestrial sphere. It is a question of the earth.

W.B-w. Does that work out in the gospel now? Does the Lord establish His rights in the gospel before the public thing comes in?

J.T. He does; the gospel is said to be preached to all creation. It is men that are in mind in the proclamation of the gospel, but still, it is to the creation. In Revelation 10 territory is in view. The sea and the land are essential to the millennial state of things. There is a witness to His rights now in what is ministered among the saints, because the mystery of God is known amongst the saints. His rights to the creation as such are involved in the ministry that we have by the Spirit in the assembly. The mystery enters into the assembly.

J.S. In faith we maintain it. Satan has usurped it.

J.T. Quite so; if we love the Lord Jesus, we do not fail to indicate plainly enough that He owns the property. The earth is His. "The earth is Jehovah's, and the fulness thereof", (Psalm 24:1). Satan said the kingdoms were his, but the property -- the land and the sea -- belongs to the Lord on creative and redemptive grounds.

J.T.Jr. Would two beasts that arise -- one out of the land and one out of the sea -- allude to the way man would lay claim to them?

J.T. Just so; it is remarkable how each of the four empires developed in that way. The question of territory was always present in these extensions of empire. The little opened book here is in contrast to what is sealed. Two thoughts run down through scripture -- what is opened and what is sealed. Jeremiah speaks of both. The book in Revelation 5 is sealed. The Lord opens

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that as the Lion of the tribe of Judah; that is to say. He opens up the sealed thoughts of God, as regards the inheritance. It is the book of the inheritance. This book in Revelation 10 is opened, but it is not the same book that is seen in chapter 5: it is not simply that it is open, but it is opened . That is how it reads: "... having in his hand a little opened book", chapter 10:2. It would be over against the mystery of iniquity; that is, the public history of Europe is discerned for us in this book. Europe has been the centre of all this matter of territorial possession for more than twenty centuries. Of course, it had been in Asia under Nebuchadnezzar and under the Persians, but the Alexandrian empire was a European matter, extending into Asia, and that has been the position ever since. I think this little book in the Lord's hand implies that the matter, although very complicated in politics in the counsels of the nations, is simple to faith.

A.N.W. Is it little in relation to the great eternal things?

J.T. That is what is meant, I think. It is very small as over against other matters. It is not like one of the books that John speaks of that the world could not contain if they were all written. It is not the history of Christ; that would be a big matter. It is the history of something in itself comparatively insignificant, but still important to be understood; the Lord has it in His hand, and the prophet eats it. He is told to do so, and in eating it, it is sweet in his mouth and bitter in his stomach, meaning that it refers to certain things that will happen, causing real bitterness to those who have faith and who love the Lord Jesus and His people. You do not look for any rectification of conditions in the world of politics or the international world. All you can expect is an amelioration of conditions and a hindering of the mystery of iniquity; a limitation of sin while the Spirit is here. As this ceases, the position

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will be dreadful. We shall not be in it, but scripture shows that the saints who go through it will endure what we hardly realise. The little book is opened; you can go and turn over the pages, so to speak, and see for yourself; and it does not take long. It is not of deep intricate importance like the book of the inheritance. It is a little one and it is opened . The book of chapter 5 is written "within and on the back", Revelation 5:1 as containing much and was sealed with seven seals, which only the Lion of the tribe of Judah could open. But He opens it, seen by John as the Lamb slain -- indicating that redemption was needed in order that the inheritance should be clear and the saints brought into it. The door opened refers to the liberty given us to enter into divine thoughts and move on in testimony, but this little opened book is a matter easily taken in; inasmuch as it is small and opened. I think if we understand it as John did, we shall feel the bitterness; indeed, as Elisha did when he wept before Hazael, anticipating all he was to do to his people, 2 Kings 8:10 - 12. This little book would indicate the terrible sufferings of the future.

A.N.W. Do you refer to what is current?

J.T. Chapter 10 is the testimony to the Lord's rights, as we have already remarked. It is constantly brought in that everything belongs to Christ; as Paul said in announcing the gospel at Athens, which, of course, is in Europe, "God, therefore, having overlooked the times of ignorance, now enjoins men that they shall all everywhere repent, because he has set a day in which he is going to judge the habitable earth in righteousness by the man whom he has appointed", (Acts 17:30,31). It belongs to God.

W.B-w. Would the Lord putting His right foot on the sea and the left on the land indicate that He is holding things in the meantime?

J.T. Yes, in testimony; command of the sea is an

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immense thing in an international situation. That is well known throughout history. Napoleon never commanded the sea; although he conquered almost everything on the continent of Europe, he never got control of the sea; and that was largely the occasion of his downfall. The Lord here takes possession of the sea first and then the land.

A.B.P. And heaven, too? Is it a tripartite sphere that is in view? It says the angel "lifted up his right hand to the heaven, and swore by him ... who created the heaven and the things that are in it, and the earth and the things that are in it, and the sea and the things that are in it", verse 5,6.

J.T. The point here is what is taken possession of -- He puts His right foot on the sea and the left upon the earth. It is the earth that is under dispute. The allusion is to what we call international, what has been the occasion of conflict from the time of the establishment of the four empires.

J.S. In relation to the course of the testimony down here?

J.T. Yes. The heavenly side is secured. The "male son" being caught up into heaven in this book means that heaven is secured. The record of the Lord's birth, in Luke, states that the angels said, "... on earth peace, good pleasure in men", Luke 2:14. The thought, however, was laid aside as He proceeded with His ministry. The earth would come in last; hence, in Luke 19:38, it says, "... peace in heaven, and glory in the highest",. So the heavens are taken possession of already in that Christ has gone in there and we belong to that sphere. The assembly belongs to it, and in the light of Ephesians it is already there in Christ. Satan is still there as the accuser of the brethren, but in principle he is displaced -- cast-out -- for the Lord says, "I beheld Satan as lightning falling out of heaven", (Luke 10:18). What is in mind in Revelation is the

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acquiring of the earth. Even those who may be regarded as enemies "gave glory to the God of the heaven", Revelation 11:13; but in that they ignore His rights on the earth.

A.N.W. His leadership is stated in relation to heaven, chapter 19:11, but the kingdom is in relation to the sea and the earth.

J.T. Everything issues from heaven. The dispute is as to the earth. Satan is cast out of heaven in chapter 12. Literally, he is there, but not in control, because Christ has gone in and the assembly is there in Him -- in the "male son" -- caught up.

A.P.T. The two witnesses in chapter 11 are called up to heaven. It says that their enemies beheld them. Would that confirm the thought?

J.T. Their testimony, as on earth, belongs to it. The allusion as to them is in Zechariah 4:14 "These are the two sons of oil, that stand before the Lord of the whole earth",. It is a question of the earth; that is really the issue in this book. The assembly comes down out of heaven; she is the bride. She is seen as up there from chapter 4. And then, at the end, she is regarded as on earth, saying with the Spirit, "Come", as the Lord announces Himself. This is to be linked with chapters 1 to 3. So that things are settled as regards the heavens. The issue is the earth, and that is why the Lord comes in here, in chapter 10, in such remarkable power.

J.S. So chapter 10 would agree with Matthew's presentation of the Lord on the mount? "There are some of those standing here that shall not taste of death at all until they shall have seen the Son of man coming in his kingdom", (Matthew 16:28).

J.T. Quite so. And it also agrees with Matthew 25"But when the Son of man comes in his glory, and all the angels with him, then shall he sit down upon his throne of glory, and all the nations shall be gathered before him", Matthew 25:31,32.

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A.Pf. Is that not the fulfilment of Daniel 7:13,14, "I saw in the night visions, and behold, there came with the clouds of heaven one like a son of man, and he came up even to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed"?

J.T. It corresponds; that is the prophetic word governing that of which we are speaking. Those verses, in a very complete way, cover these two passages -- chapters 10 and 11. Chapter 11 is completion actually; "The kingdom of the world of our Lord and of his Christ is come", verse 15. It is established here in millennial glory. "He shall reign to the ages of ages". This instruction is most essential to every one of us at the present time so that we might have a clear view of the coming of the Lord, which bears on all this; that He has taken possession in testimony of the sea and the land, and He is telling us of the completion of the matter, which will take place after the seventh angel sounds. This is referred to in chapter 11, where it says, "and there were great voices in the heaven, saying, The kingdom of the world of our Lord and of his Christ is come, and he shall reign to the ages of ages. And the twenty-four elders, who sit on their thrones before God, fell upon their faces, and worshipped God, saying. We give thee thanks. Lord God Almighty, He who is, and who was, that thou hast taken thy great power and hast reigned", chapter 11: 15 - 17. So it brings in worship. As we receive this truth into our souls, we become worshipful.

J.T.Jr. What connection is there between the government that God set up in Nebuchadnezzar and that which followed in the succeeding kingdoms? It says in Daniel 7:15 - 18, "As for me Daniel, my spirit was grieved in

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the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the certainty of all this. And he told me, and made me know the interpretation of the things: These great beasts, which are four, are four kings, that shall arise out of the earth. But the saints of the most high places shall receive the kingdom, and they shall possess the kingdom for ever, even to the ages of ages",.

J.T. It is one idea, which is presented earlier in the book in a great image. It is the idea of a person. You might call it a monstrosity, but it has certain elements of God in the beginning under Nebuchadnezzar's kingdom, represented in the gold. Then the silver would suggest deterioration, but still, what is of value. Following that there is the brass, and then the iron and clay. It is the idea of deterioration from the beginning of the rule of the Gentiles to the end; it is one great idea set forth in an image. Then it is seen in four ideas; that is, the first, the Babylonian kingdom under Nebuchadnezzar; then the Medo-Persian, a weaker kingdom; then the Grecian kingdom, and finally the Roman, which comes right down, having the greatest domination and arresting the attention of the prophet more than any other. Its worst feature is still to come, but however strong it may be, it will be broken in pieces. That is the testimony here. We are looking for "The kingdom of the world of our Lord and of his Christ".

A.R. The image in Daniel has much to do with the western world, as you have said. Have you any thought as to where the East will appear in all this?

J.T. The four monarchies began in the East. The Babylonish kingdom was in Asia, and so was the Medo-Persian. Alexander overcame the Persians, but died in the procedure, and then his kingdom was divided into four parts. That has a great place in Daniel; but that develops into two, the northern and southern kingdoms,

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spoken much of in chapter 11. Alongside of that, you have the Romans coming up; they commanded the prophet's attention more than any. That is the fourth kingdom. It is the one under which Christ suffered; under which the apostles suffered; under which the gospel has been preached; under which the assembly has been called, and in connection with which is seen the mystery of iniquity which is now current; so that it became of immense importance, and the saints should understand it. And this little opened book refers to it. It is the most important of all the empires, and culminates in open hostility to God and to Christ. We are instructed as to it, particularly in Daniel and the book of Revelation. It should be understood by us if we are to move in faith. Thus we understand what is current today and what is going to come out of it, which will be terrible persecution for the people of God, and this book tells us about it. The assembly is to be kept out of this, chapter 3:10.

J.S. Is it not remarkable that Asia as such has come under the domination of the power of Europe?

J.T. In a sense, Alexander took it over. His empire developed into the northern and southern kingdoms in Daniel 11, as we have noted. They are prominent in prophecy mainly because of their relation with the Jews. The main authoritative part of the world has remained in Europe since Alexander's time. It finally came into the hands of the Romans. This second scripture is to establish us in our minds as to "the kingdom of the world of our Lord and of his Christ". It is a world by itself. It is the kingdom of the millennial world.

A.N.W. Did you say "Our Lord" referred to "Jehovah"? Is it thus used elsewhere?

J.T. Yes; in Psalms 2 and 8, for instance. Here it is "our Lord and his Christ" -- two Persons. "Our Lord", we may say, is the Father. This book takes up

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terms from the Old Testament; in chapter 4, to illustrate, the living creatures say, "Holy, holy, holy. Lord God Almighty, who was, and who is, and who is to come", Revelation 4:8. "Lord God Almighty" is carried over, being an Old Testament title. So that we have, you might say, an Old Testament position: "The kingdom of the world of our Lord and of his Christ is come, and he shall reign to the ages of ages", chapter 11:15. And the same expression appears in chapter 11:17, "We give thee thanks. Lord God Almighty, He who is, and who was, that thou hast taken thy great power and hast reigned". That is God ; it is full Deity.

J.S. Do not the titles merge here in the expression, "He shall reign"? Do they merge in the Anointed?

J.T. I think the reigning is applied to God, and Christ is the Messiah, although both God and Christ reign. The same is true now, for the Lord has sat down with His Father in His throne. The trinity of evil is over against this.

C.A.M. Would you say that as seen in the end of Matthew's gospel, the disciples reached this when they did Him homage? And then as a final touch in that gospel you get the three Persons of the Godhead.

J.T. Just so. They recognised Him as God and did Him homage. Matthew 28:19 is the Deity in relation to the present economy, alluded to in the name of the Father and of the Son and of the Holy Spirit.

J.T.Jr. Would the allusion to the Almighty entitle us to link this matter up with Abraham? I have in mind the way divine Persons had to do with him in opening up the secrets of the world to him.

J.T. I think so. Noah's time is alluded to, also. How comprehensive all this is! The Lord says, "... the mystery of God also shall be completed, as he has made known the glad tidings to his own bondmen the prophets", chapter 10:7. Abraham was one of them. God calls him a prophet.

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F.N.W. Is the mystery of God more extensive than the mystery of Christ in Ephesians?

J.T. It is a question of the context of each. The mystery, as alluding to the assembly, means that God is taking up everything in Christ and the assembly. He has made Christ "head over all things" and given Him "to the assembly, which is his body, the fulness of him who fills all in all", Ephesians 1:22. That is the Ephesian side of the truth; it was revealed to Paul. This mystery in Revelation 10 refers to God's rights in relation to the earth, involving His government; what He had confided to His servants the prophets is now to be completed. The prophets are filled with this subject-how the earth is to come under the authority of Christ at His coming. And so verse 7 reads, "the mystery of God also shall be completed, as he [that is, God]

has made known the glad tidings to his own bondmen the prophets".

A.P.T. Does the multiplicity of armaments in the world have the effect upon the spirits of Christians of minimising the sense of God's power?

J.T. I am sure the enemy intends it to do that, because the antichrist will worship the god of fortresses -- the god of physical force -- whereas God would occupy us with His power. That is why I think the Lord Jesus is presented in such a striking way in our chapter; "... his countenance as the sun, and his feet as pillars of fire, and having in his hand a little opened book. And he set his right foot on the sea, and the left upon the earth, and cried with a loud voice as a lion roars. And when he cried, the seven thunders uttered their own voices", verses 1 - 3. That is, God's powers are indicated.

W.B-w. Chapter 11:19 says, "And the temple of God in the heaven was opened, and the ark of his covenant was seen in his temple: and there were lightnings, and voices, and thunders, and an earthquake, and great hail". Why is that introduced?

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J.T. I think that is a new subject; it belongs to what is in the next chapter. The temple and the ark imply intelligence, accorded of God, as to all that He is doing. I believe that is what is meant by "temple of God". You get more of it in this book than in any other. It is the word "temple" (naos) that is used; where God speaks and makes His mind known to us. Here, however, evidences of divine power accompany the opening of the temple, and the ark of God's covenant is seen in it.

All is there; and so that the saints will understand, it is opened. It is the temple of God in heaven, and the ark of the covenant is seen there; meaning that God's mind is there, and the ark -- the power of God -- outwardly small, is there to meet all these conditions. The scene is to attract our view to Christ and the communication of the mind of God in Him.

J.S. It shows us what goes through.

J.T. Quite so; the ark must go through. It is the Man by whom God accomplishes everything. Christ is the Messiah; the Anointed One; the Ark -- the power of God and the glory of God, see Psalms 78:61;132:8.

A.R. What would you say about verse 18: "... the time of the dead to be judged, and to give the recompense to thy servants the prophets, and to the saints, and to those who fear thy name, small and great"?

J.T. That is very comforting if we want to retain the sense of being in God's service in all these matters; in spirit already entering into what is going to happen in the future. There are remarkable things happening now, and we want to be in the attitude of being in God's service, taking His side in everything. It is very encouraging that nothing is omitted. All is in the mind of God -- every bit of recompense. It should encourage us to take sides with God in current events.

J.S. That verse continues, "and to destroy those that destroy the earth".

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J.T. That is remarkable; the general bent of certain elements is to destroy the earth, but they will be destroyed.

Ques. How do we take sides with God in current events?

J.T. You take His view of the matter. You are not national in your spirit. What He is working out is before you. What is happening is not accidental, and it is for us to see what it is and be with God; because we are apt to think far more of what is public in these events than of what God is doing. Enquiring thus, we are drawn to God's side. We want to be in His service in war, taking sides with Him.

J.T.Jr. I suppose we should discern where the testimony has been prospered of God. God is helping those nations.

J.T. God is Judge of all the earth, as Abraham says. This matter begins there, and then the authority of God in dealing with Sodom and Gomorrah comes into view -- that is, the thought of God dealing with the earth in judgment. "And Jehovah said. Shall I hide from Abraham what I am doing? ... For I know him that he will command his children and his household after him", (Genesis 18:17 - 19). And Abraham says, "Will not the Judge of all the earth do right? (Genesis 18:25)" That is an immense thing to have in our souls. Accordingly, we are with God. There were four kings against five, we are told in Genesis 14. Well, Abraham was not with either group; he was with God, and his business in the whole matter was to rescue his brother. So that for us the brethren are the issue in what is transpiring.

J.S. How do you view the verses read in Revelation 14?

J.T. I thought it was a question of the earth - the harvest being come. The mention of the harvest here enables us to call attention to the importance of reading Scripture contextually. In Deuteronomy 16 the harvest

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being reaped, the feast of tabernacles follows. The fruit of the earth, in a positive sense, is for God. But this is judgment; it seems to be an ironical word as to the development of sin in this world; and God says, as it were. The time has come; the thing is fully there. The fruit is old and dry. The foot-note in the New Translation says "withered". It is more than fully ripe; it is over-ripe . It is not the fresh fruits of the earth; judgment is in mind. God is going to deal in this drastic way with what has developed, and the Lord Jesus Christ has the sickle in His hand as the Son of man.

W.B-w. The ingathering follows the feast of harvest in connection with the good things, and the ingathering for judgment here follows the harvest.

J.T. The section we read, verses 14 - 16, refers to "the harvest of the earth", and the next section refers to the vine: "... gather the bunches of the vine of the earth", Revelation 14:18.

W.B-w. The "wine-press of the fury of God", (Revelation 14:19) shows it is judgment.

J.T. It is the vine of the earth. It is a description of a class who profess to be in relationship with God; but the harvest of the earth is more general. The vine would be Jews or Christians who stand professedly in relation to God, but have proved utterly unfaithful and merit the severest judgment.

W.R. Would you say something as to the nature of the judgment exercised by the "one sitting like the Son of man"?

J.T. "The Father ... has given to the Son also to have life in himself, and has given him authority to execute judgment also, because he is Son of man", (John 5:27). All judgment is in His hands.

H.Pf. What is signified by the golden crown? It says, "... one sitting like the Son of man, having upon his head a golden crown", chapter 14:14.

J.T. That would mean that it is of God , on One like

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the Son of man -- personally qualified to wear it. The elders of chapter 4 have golden crowns, also white garments; the Person here sits on a white cloud and has a golden crown.

F.S.C. Will you say a word about the volume of blood?

J.T. It shows what is coming. "The wine-press was trodden without the city, and blood went out of the wine-press to the bits of the horses for a thousand six hundred stadia", (Revelation 14:20). It is the idea of immense slaughter. It is a remarkable allusion to God's abhorrence of sin, expressed in judgment. If the sacrifices of old had been brought as prescribed, there would have been one continuous stream of blood, all pointing to the vicarious death of Christ. It is God's testimony continually to what man is as sinful. The continual flow of blood at the tabernacle was a testimony to it sacrificially, so that God could be approached. Now this is not vicarious blood; it is the result of the direct judgment of God on those described, and it is not only the actual persons immediately involved, but as representative of what has historically taken the place of the vine of the earth.

A.N.W. The Lord is discriminative in His use of the winnowing fan, Matthew 3:12, but not so here with the sickle. Here, it would seem to be universal judgment, and nothing is spared now.

J.T. No; there is no discrimination needed because it is the harvest; it is more than ripe, it is dry. It is really not fit for use.

Now, to confirm all this, chapter 19 directs our view to Christ as a heavenly Warrior. It is most important to get the full drift of this teaching at the present time, because it shows plainly what is coming, and we will be prepared for it in examining these passages. This is a great Warrior coming out from heaven. Heaven is opened. It has been opened several times before. It

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opened on Him; Stephen saw it opened, and it was opened, too, in Ezekiel's day. But now it is opened so that Christ in His full military character should be seen. "And I saw the heaven opened, and behold, a white horse, and one sitting on it, called Faithful and True, and he judges and makes war in righteousness. And his eyes are a flame of fire, and upon his head many diadems, having a name written which no one knows but himself; and he is clothed with a garment dipped in blood; and his name is called The Word of God. And the armies which are in the heaven followed him upon white horses, clad in white, pure, fine linen. And out of his mouth goes a sharp two-edged sword, that with it he might smite the nations; and he shall shepherd them with an iron rod; and he treads the wine-press of the fury of the wrath of God the Almighty. And he has upon his garment, and upon his thigh, a name written, King of kings, and Lord of lords", verses 11 - 16. There can be no question as to who this is. To my mind, it is affecting that the Spirit of God gives us here so many appellations of Christ, and such a description so that we should have Him in our hearts as a great Military Personage coming out of heaven to deal with all opposition here below.

J.T.Jr. Is this an extension of the thought in Exodus 15 -- the Lord is a Man of war?

J.T. Quite so; His Deity is guarded in a remarkable way in this passage; He has a name written that no one knows but Himself. "The Word of God" is a public name. He is called the "Word of God", but the name written that no one knows but Himself implies inscrutability -- a most important matter to have always before us.

W.R. Would it be right to say all that we have had as to the coming of the Lord would promote a state in us of righteousness, faithfulness, and purity?

J.T. Yes; and that we should be on God's side in

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view of all that is current in the world just now. What marks the Warrior in heaven is that He is faithful and true, and He judges and makes war in righteousness. It is remarkable that the white horse is mentioned first . Such a horse carries Him.

J.S. Is the thought of strength seen in the thigh? He is not weakened here as Jacob was.

J.T. Quite so; there is no weakening of His strength.

A.R. Does the name written which no one knows but Himself, refer to His Deity?

J.T. Yes; only the Father knows. It is inscrutability. "The Word of God" is not that. There are those who would say that the Word is His name in pre-incarnate Deity, but it is not. The "Word of God" is a public name; it is what He is as revealing the mind of God.

J.S. He is inscrutable as to His own Person.

J.T. That is the thought; it makes us worshipful of Him.

W.B-w. In Philippians 2:9, it says, "God highly exalted him, and granted him a name, that which is above every name",. What does that name refer to?

J.T. That is renown. It is a question of the renown that He has: "... that at the name of Jesus every knee should bow", (Philippians 2:10). Jesus represents it there, but the word name by itself is renown. It is the renown He has acquired in redemption as having become Man.

W.B-w. You do not connect that with inscrutability, then?

J.T. No; it is public -- what you bow to, as known.

C.A.M. That would be included in the thought of the "many diadems", would it not?

J.T. Quite so; His personal greatness and prowess, in war and otherwise, enters into these diadems.

A.P.T. As we follow Christ coming out of heaven, we shall have an inward sense in our souls of His Deity.

J.T. I think so. We shall always have that. We

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should have it now, too. And we shall have white horses. That is the word here to us. The army following has white horses.

A.P.T. The teaching which the Lord is bringing before us in relation to what is to come would endear Him to our affections now.

J.T. That is the point of the instruction. It culminates in our saying to Him, Come. "The Spirit and the bride say. Come". All this enters into that. Being His companions in war does not lessen our affection for Him, but rather increases it, because He retains His personality always. He is as lovable in war as in peace. We are told about David as he appeared before Goliath that he was "ruddy, and besides of a lovely countenance (1 Samuel 16:12)". He retained his personal attractiveness, as Jonathan's devotion would also show.

J.T.Jr. We are told that the Lord became angry, and did not Moses go out from Pharaoh in a glowing anger? He was no less, personally, even though angry.

J.T. Moses was said to be very great at that point, Exodus 11:3. He became very great.

A.P.T. The last chapter we read would really precede the others as to its effect upon our spirits.

J.T. We have been engaged with what is largely military, but He says, "I Jesus have sent mine angel to testify these things", chapter 22:16. "I Jesus" -- that is His personal name. It is intended to affect our hearts. "I Jesus" is personality in manhood. All that He has testified culminates in this expression. Every one of the testimonies rendered should endear Him to our hearts.

A.R. Does the reference to the Offspring of David relate to what you were saying about David, that He retains His lovableness even in conflict?

J.T. Quite so. The Root, of course, is in keeping with the inscrutable Name. It implies that Christ is God. The title. Offspring of David, would refer to His manhood.

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J.S. In contrast to current events here it says, "And he judges and makes war in righteousness", chapter 19:11. In the world, war is often waged in unrighteousness.

J.T. Quite so. We are called into soldiership, in view of the great war referred to in our chapter, in which we are to ride on white horses. Today we are to be good soldiers of Jesus Christ.

J.S. Knowing Him as He is presented in these scriptures would help us to be in power in present testimony.

J.T. That is what is intended. There is blessedness attached to the reading of this book, chapter 1:3. The final word which the Lord is endeavouring to bring us into is, "I am the root and offspring of David, the bright and morning star. And the Spirit and the bride say. Come", Revelation 22:16,17. And then the extension of that is, "And let him that hears say. Come. And let him that is athirst come; he that will, let him take the water of life freely", verse 17. And it goes on to say, "He that testifies these things says. Yea, I come quickly. Amen; come. Lord Jesus", (Revelation 22:20). That is a wonderful finish to this book. The saints are brought into it. John himself is speaking, but as representative of those who love the Lord Jesus. "Amen", he says, "come, Lord Jesus".

Ques. How does the expression, "bright and morning star", apply in relation to what is before us?

J.T. It is what Christ is before He appears as the Sun of righteousness. He thus appears to His saints now.

W.R. Would you say a little more as to the Spirit and bride saying. Come, and let him that hears say, come, and him that is athirst come.

J.T. The word "come" is a key. You say. Come, to Christ, and you say. Come, to others; and he that hears says. Come. This "come" enters into the evangelical

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movements of the saints. You say. Come, to Christ because you love Him. You say. Come, to men who are thirsting. It is a corresponding feature in those that love the Lord Jesus, that they say. Come, to others, to take the water of life, which is available.