of can give up none but ungodly dead to the judgment of the great day.

3. The "books" mentioned in the passage are clearly books containing the record of evil deeds alone. When it is said that "books" were opened, and that "another book was opened, which is the book of life," the "books" are distinguished from the "book." It harmonizes with this that the book of life is not opened in order to secure deliverance for those whose names are inscribed in it, but only to justify the sentence passed on any who are cast into the lake of fire.

4. The general teaching of St. John ought not to be lost sight of in considering this question. That teaching is that the eternal condition of the righteous is fully secured to them even in this life, and that in their glorified Head they have already passed through all those preparatory stages on their way to everlasting blessedness at the thought of which they might otherwise have trembled. In Him they have lived, and overcome, and died. In Him they have been raised from the dead, and been seated in the heavenly places. All along they have followed the Lamb whithersoever He goeth, and everything that befell Him has in principle befallen them. We cannot say, in the Johannine sense of the word, that Christ has been "judged;" and therefore "judgment" cannot be predicated of the members of His Body. To these last "judgment," we have already seen, "was given" at the time when they entered on their millennial reign; and, with the result of this judgment (for that is the true meaning of the original) in their hands, it is impossible to think of them as judged again.

The judgment of these verses is therefore a judgment of the wicked; and, when it is closed, all Christ's

enemies have not only been vanquished, but have been banished from the scene where He is to reign "before His ancients gloriously." The first part of the final triumph has been accomplished.

1 Isa. xxiv. 23.

THE

CHAPTER XVII.

THE NEW JERUSALEM.

REV. xxi. I-xxii. 5.

HE first part of the final triumph of the Lamb has been accomplished, but the second has still to be unfolded. We are introduced to it by one of those preparatory or transition passages which have already frequently met us in the Apocalypse, and which connect themselves both with what precedes and with what follows:

And I saw a new heaven and a new earth: for the first heaven and the first earth are passed away; and the sea is no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband. And I heard a great voice out of the throne saying, Behold, the tabernacle of God is with men, and He shall dwell with them, and they shall be His peoples, and God Himself shall be with them, and be their God: and He shall wipe away every tear from their eyes; and death shall be no more, neither shall there be mourning, nor crying, nor pain any more: the first things are passed away. And He that sitteth on the throne said, Behold, I make all things new. And He saith, Write: for these words are faithful and true. And He said unto me, They are come to pass. I am the Alpha and the Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit these things; and I will be his God, and he shall be My son. But for the fearful, and unbelieving, and abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, their part shall be in the lake that burneth with fire and brimstone: which is the second death (xxi. 1-8).

These words, like many others that have already met us, throw light upon the principles on which the Apocalypse is composed. They show in the clearest possible manner that down to the very end of the book chronological considerations must be put out of view. Chronology cannot be thought of when we find, on the one hand, allusions to the new Jerusalem which are only amplified and extended in the next vision of the chapter, or when we find, on the other hand, a description of the exclusion from the new Jerusalem of certain classes that have already been consigned to "the second death." By the first-mentioned allusions the passage connects itself with what is yet to come, by the second with what has gone before. For the same reason it is unnecessary to dwell upon the passage at any length. It contains either nothing new, or nothing that will not again meet us in greater fulness of detail. One or two brief remarks alone seem called for.

The Seer beholds a new heaven and a new earth. Two words in the New Testament are translated "( new," but there is a difference between them. The one contemplates the object spoken of under the aspect of something that has been recently brought into existence, the other under a fresh aspect given to what had previously existed, but been outworn. The latter word is employed here, as it is also employed in the phrases a "new garment," that is, a garment not threadbare, like an old one; "new wine-skins," that is, skins not shrivelled and dried; a "new tomb," that is, not one recently hewn out of the rock, but one which had never been used as the last resting-place of the

1 Trench, Synonyms, second series, p. 39.

dead. The fact, therefore, that the heavens and the earth here spoken of are "new," does not imply that they are now first brought into being. They may be the old heavens and the old earth; but they have a new aspect, a new character, adapted to a new end. Of the sense in which the word "sea" is to be understood we have already spoken.1 Another expression in the passage deserves notice. In saying that the time is come when the tabernacle of the Lord is with men, and He shall dwell with them, it is added, and they shall be His beoples. We are familiar with the Scripture use of the word "people" to denote the true Israel of God, and not less with the use of the word "peoples" to denote the nations of the earth alienated from Him. But here the word "peoples" is used instead of "people" for God's children; and the usage can only spring from this that the Seer has entirely abandoned the idea that Israel according to the flesh can have the word "people" applied to it, and that all believers, to whatever race they belong, occupy the same ground in Christ, and are possessed of the same privileges. The "peoples" are the counterpart of the "many diadems" of chap. xix. 12.

And there came one of the seven angels who had the seven Dowls, who were laden with the seven last plagues; and he spake with me, saying, Come hither, I will show thee the bride, the wife of the Lamb. And he carried me away in the spirit to a mountain great and high, and showed me the holy city Jerusalem, coming down out of heaven from God, having the glory of God: her light was like unto a stone most precious, as it were a jasper stone, clear as crystal, having a wall great and high, having twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel. On the east were

1 Comp. pp. 227, 357.