characteristics belonging to it, equally important, it may be, in themselves, but not occupying so prominent a place in the line of thought which he happens to be pursuing at the moment. An illustration of this is afforded in John xiv. 6, where the words of Jesus are given in the form, "I am the Way, and the Truth, and the Life." The context shows that the emphasis rests. wholly on Jesus as "the Way," and that the addition. of the words "the Truth, and the Life," is only made to enhance and complete the thought. Here in like. manner the contents of what is involved in the term "the prophets" are completed by a further statement of what the prophets are. They are "the saints and they that fear God's name." The twofold structure of this statement, however, again illustrates the manner of St. John. "The saints" is, properly speaking, a Jewish epithet, while every reader of the Acts of the Apostles is familiar with the fact that "they that fear God" was a term applied to Gentile proselytes to Judaism. We have thus an instance of St. John's method of regarding the topic with which he deals from a double point of view, the first Jewish, the second Gentile. He is not thinking of two divisions of the Church. The Church is one; all her members constitute one Body in Christ. But looked at from the Jewish standpoint, they are "the saints;" from the Gentile, they are those that "fear Thy name."

(3) The verses under consideration afford a marked illustration of St. John's love of presenting judgment. under the form of the lex talionis. The nations were "roused to wrath," and upon them God's "wrath came." They had "destroyed the earth," and God would "destroy" them. In studying the Apocalypse, all peculiarities of style or structure ought to be present

to the mind.

They are not unfrequently valuable guides to interpretation.

The seventh Trumpet has sounded, and the end has come. A glorious moment has been reached in the development of the Almighty's plan; and the mind of the Seer is exalted and ravished by the prospect. Yet he beholds no passing away of the present earth and heavens, no translation of the reign of good to an unseen spiritual and hitherto unvisited region of the universe. It would be out of keeping with the usual phraseology of his book to understand by heaven, in which he sees the ark of God's covenant, a locality, a place "beyond the clouds and beyond the tomb." His employment of the contrasted words "earth" and "heaven" throughout his whole series of visions rather leads to the supposition that by the latter we are to understand that region, wherever it may be, in which spiritual principles alone bear sway. It may be here; it may be elsewhere; it seems hardly possible to say: but the more the reader enters into the spirit of this book, the more difficult will he find it to resist the impression that St. John thinks of this present world as not only the scene of the great struggle between good and evil, but also, when it has been cleansed and purified, as the seat of everlasting righteousness. These in the present instance are striking words: "to destroy them that destroy the earth." Why not destroy the earth itself if it is only to be burned up? Why speak of it in such terms as lead almost directly to the supposition that it shall be preserved though its destroyers perish? While, on the other hand, if God at first pronounced it to be "very good;" if it may be a home of truth, and purity, and holiness; and if it shall be the scene of Christ's future

and glorious reign,-then may we justly say, Woe to them that destroy the habitation, the palace, now preparing for the Prince of peace.

However this may be, it was a fitting close to the judgments of the seven Trumpets that the "temple" of God that is, the innermost shrine or sanctuary of His temple-should be opened. There was no need now that God should be "a God that hideth Himself."1 When earth had in it none but the pure in heart, why should they not see Him? He would dwell in them and walk in them. The Tabernacle of the Lord would be again with men.*

When too the shrine was opened, what more appropriate spectacle could be seen than "the ark of His covenant," the symbol of His faithfulness, the pledge of that love of His which remains unchanged when the mountains depart and the hills are removed? The covenant-keeping God! No promise of the past had failed, and the past was the earnest of the future.

Nor need we wonder at the lightnings, and voices, and thunders, and the earthquake, and the great hail that followed. For God had "promised, saying, Yet once more will I make to tremble not the earth only, but also the heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which are not shaken may remain."

1 Isa. xlv. 15.

195

32 Cor. vi. 16.

2 Matt. v. 8.

4 Chap. xxi. 3.

Heb. xii. 26, 27.

CHAPTER IX.

THE FIRST GREAT ENEMY OF THE CHURCH.

THE

REV. xii.

HE twelfth chapter of the Revelation of St. John has been felt by every commentator to be one more than usually difficult to interpret, and that whether we look at it in relation to its special purpose, or to its position in the structure of the book. If we can satisfy ourselves as to the first of these two points, we shall be better able to form correct notions as to the second.

Turning then for a moment to chap. xiii., we find it occupied with a description of two of the great enemies with which the Church has to contend. These are spoken of as "a beast" (ver. 1) and "another beast" (ver. 11), the latter being obviously the same as that described in chap. xix. 20 as "the false prophet that wrought the signs" in the sight of the former. At the same time, it is evident that these two beasts are regarded as enemies of the Church in a sense peculiar to themselves, for the victorious Conqueror of chap. xix. makes war with them, and "they twain are cast into the lake of fire that burneth with brimstone." This fate next overtakes, in chap. xx. 10, "the dragon, the old serpent, which is the devil, and Satan," so that no

1 Chap. xix. 20.

doubt can rest upon the fact that to St. John's view the great enemies of the Church are three in number. When, accordingly, we find two of them described in chap. xiii., and chap. xii. occupied with the description of another, we are warranted in concluding that the main purpose of the chapter is to set before us a picture of this last.

Thus also we are led to understand the place of the chapter in the structure of the book. We have already seen that the seven Trumpets are occupied with judgments on the world. The seven Bowls, forming the next and highest series of judgments, are to be occupied with judgments on the degenerate members of the Church. It is a fitting thing, therefore, that we should be able to form a clear idea of the enemies by which these faithless disciples are subdued, and in resisting whom the steadfastness of the faithful remnant shall be proved. To describe them sooner was unnecessary. They are the friends, not the enemies, of the world. They are the enemies only of the Church. Hence the sudden transition made at the beginning of chap. xii. There is no chronological relation between it and the chapters which precede. The thoughts embodied in it refer only to what follows. The chapter is obviously divided into three parts, and the bearing of these parts upon one another will appear as we proceed.

And a great sign was seen in heaven; a woman arrayed with the sun, and the moon under her feet, and upon her head a crown of twelve stars and she was with child; and she crieth out, travailing in birth, and in pain to be delivered. And there was seen another sign in heaven; and behold a great red dragon, having seven heads and ten horns, and upon his heads seven diadems. And his tail draweth the third part of the stars of heaven, and did cast them into the earth and the dragon stood before the woman that was about to