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God; and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; and had a wall great and high, and had twelve gates.” ver. 10-12. A similar coincidence exists in their different accounts of the measurements of the City they severally describe. In all the works we have seen which treat on this point a great discrepancy is indeed supposed to exist between the statement of the prophet and that of the apostle. But this mistake has arisen from an oversight of the fact, that while the one states the circumference, the other informs us of the square measurement. Ezekiel says, “It was, round about, eighteen thousand measures” of the angel's reed, which was in length "six great cubits," of 22 inches each. Being a square, each “side” was “ four thousand and five hundred measures" of the reed. Ezek. xlviii. 32. But John does not specify its length or breadth, but having mentioned that it is square, he gives the measurement accordingly;" And the City lieth four-square, and the length is as large as the breadth. And he [the angel] measured the City with the reed, twelve thousand furlongs. The length, and the breadth, and the height of it are equal." Rev. xxi. 16, 17. It was not the length, or breadth, or height, which the angel measured. These indeed he declares to be “ equal;" but the “twelve thousand furlongs,” instead of being the dimensions of each or any of its sides, as is commonly supposed, are the measurement of the City"“ four square.” We consider this, therefore, as neither the length nor the breadth, but as the measurement of the area of the City; and reckoning by the Jewish furlong of 266; cubits, as stated by Maimonides, on extracting the square of the measurement of the circumference of the City given by Ezekiel, we obtain a view by which the statements of the prophet and apostle are found to correspond very very nearly,and which would probably correspond exactly if Maimonides's standard were perfectly accurate,—thus confirming their view of their identity. This glorious City shall be inhabited by the saints of God." He that overcometh shall inherit these things, [marg.] and
I will be his God, and he shall be my son," ver. 7; and all are excluded from the City whose names are not written in the Lamb's book of life. To this Tabernacle, as distinct from the Sanctuary, Ezekiel appears to refer in a preceding chapter : “My servant The Beloved shall be their Prince for ever. Moreover, I will make a covenant of peace with them; (it shall be an everlasting covenant with them;) and will place them, and multiply them, and will set my Sanctuary in the midst of them evermore. My Tabernacle also shall be with them ; yea I will be their God and they shall be my, people.” Ezek. xxxvii
. 25—27. To this City the apostle Peter appears also to refer as the “ inheritance" of the saints“ reserved in heaven" till the period when it shall be revealed: “Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, (reserved in heaven for you who are kept by the power of God through faith unto salvation, ready to be revealed in the last time.” 1 Pet. i. 4. And it is the promise of the Saviour to him that overcometh, “I will write upon him the name of my God, and the name of the City of my God, which is New Jerusalem, which cometh down out of heaven from my God." Rev. iii. 12. Of this City it is said, “ and the nations of them that are saved, (from the destruction which shall overtake the ungodly at the coming of the Lord] shall walk in the light of it; and the kings of the earth do bring their glory and honour into it....and they shall bring the glory and ho, nour of the nations into it.” Rev. xxi. 24-26.
“ Behold the measure of the promise fillid,
Cowper's Task, Much confusion has resulted from applying to the in
habitants of the new earth, the character of the citizens of the New Jerusalem which descends out of haeven unto it. The distinction is obvious. While, in the new earth, Isaiah predicts there shall be both sin and death, the apostle John declares the exclusion of both from the Holy City. From the account of the descent of the New Jerusalem being placed in John's vision after that of the final resurrection and general judgment, it has been supposed by some to be the place of blessedness after the Millennium. But the order of insertion is of itself no criterion of the order of time. The apostle gives, in succession, different views; and when he has carried forward his narrative of one class of events he returns to take up another; or to explain particular parts which would have occupied too much space in the narrative itself. The whole book is constructed on this principle; and thus, (as respects the order of chapters,) long after the announcement of the kingdoms of this world having become the kingdom of our Lord and of his Christ, we have again brought before us the existence and success of Antichrist. But, in all such cases, keys are given for the elucidation of the prophecy, and for determining the relative periods of the several parts. In the case before us, the New Jerusalem descends to the new earth, and this is connected with the Millennium by the prediction of the prophet Isaiah. Its relation to time and the things of time is farther evident from the fact that “the kings of the earth do bring their glory and honour into it;" it must therefore be ироп
the earth that they may have access into it, and have a reference to this world while the relation subsists between kings and their subjects.*
Mr. Mason, in his volume on the Gentiles' Fulness, etc. (p. 169 and 188,) applies this vision of the New Jerusalem to “ the blessedness of the righteous” after the resurrection,“ the heavenly glory and blessedness of the saints.” But we observe with pleasure, that, since the publication of that work, he has obtained more correet views on this subject. In a more recent publication, (Sermon on the Seventh Vial,) on the words, “It is done,” Rev. xxi. 6, he says, "standing as they do in connexion with God's work of making all things new, [they] must relate to the blessed alterations which He will establish on tiic e irth, after the judgments predicted in the vials are finished” p. 4.4
Dr. Wardlaw also quotes the 3d verse as applicable to Millennial times, and gives it as one of the “passages of which the application is hardly questioned.” p. 478.
FUTURE APOSTASY, GENERAL RESURRECTION, AND
GLORIOUS and holy as the Millennial age will be, it is to be succeeded by a short space during which Satan, being loosed again from his confinement, once more shall
succeed in seducing men from the allegiance they owe to their Divine King: “And when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle; the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city," the New Jerusalem we presume. Rev. xx. 7–9. We have already shown, that during the Millennium, the nations are required to go up to Jerusalem to worship the Lord. It has been supposed that neglect of this privilege and breach of the law may be the commencement of this defection and ultimate a postacy, which terminates in their utter overthrow in the impious attempt upon the camp of the saints and the beloved city. This opinion has been founded on what is said of the punishment of those who refuse to go up to worship at Jerusalem, and the pointed reference to Egypt by name; “ And it shall be that whoso will not come up of all tbe families of the earth unto Jerusalem, to worship the King the Lord of hosts, even upon them shall be no rain. And if the family of Egypt go not up and come not that have [ordinarily] no rain; there shall be the plague wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles. This shall be the pun. ishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles.', Zech. xiv. 17-19. Besides the ordinary blessings o
Providence, the special communications of the Holy Spirit may be vouchsafed for compliance with the divine law, while they may be withheld from those na. tions which undervalue the privilege and neglect compliance with the injunction; and when Satan is again loosed from his prison, how soon may that Wicked Spirit succeed in stirring up men to the most impious enterprize! In this he will have a short lived triumph in the delusion of our race, whose holiness and happi. ness during theMillennium shall have increased the misery of his confinement. That he should succeed in seducing them from their allegiance to the Divine Redeemer and Glorious King, after such a display of His love and condescension, affords melancholy proof not only of the power of the Evil One, but also of the mighty malice by which he is actuated. But when we reflect on the guilt and audacity which first hurled him from glory, his subsequent hatred to God, and the enmity and cunning which have since chracterized his dealings with our race, our wonder is diminished at the success of his designs in deluding guilty men and inducing them
to act the infatuated part here ascribed unto them. The guilt of their apostacy is not greatly more atrocious than was that of the fall of holy Adam. It is not more mysterious than was the fall of holy angels. Nor will they have more reason to triumph in the result of their daringness. Whatever be its origin, and however it may be conducted, the attempt receives an immediate and signal punishment: “ and fire came down from God out of heaven and devoured them, and the devil that deceived them was cast into the lake of fire and brimstone where the beast and the false prophet are, and shall be tormented day and night, for ever and ever.”* Rev. xx 10.
Mr. Mason, the Examinator in the Instructor, and Dr. Hamilton, all consider the fact of such an apostasy taking place a strong objection to the Doctrine of Christ's personal reign on earth. It is by the rejection of mysteries that some have set aside the most valuable doc. trines of revelation. On this very ground many disbelieve both the existence and the agency of Satan altogether. But we trust that our puthors have not so learned Christ as to deny any of His plainly re. nealed truths, however mysterious.