1901
Questions on the Lesson
What is the character of "the Revelation," and what is its purpose?
What is said of the scene which passed before John, and what is the relation of this lesson to that of last week?
What did John see, and hear, when the door was opened in heaven?
How was God's grace revealed to the heavenly host, and what song did they then sing?
What followed this vision, and what is said of the leaders of the opposition against God and His people?
What did John then see concerning Satan, and what is said of the millennium which it ushered in?
What happened when the millennium had passed, and what was then done to Satan?
What followed, and what is said of "God's Book" and of "The Lamb's Book"?
What is said of this new condition, and why is it a better condition than that of unfallen Adam?
How is this heavenly city described, and what provisions are made for its inhabitants? — John R. Whitney.
Showing posts with label new-Earth. Show all posts
Showing posts with label new-Earth. Show all posts
Tuesday, March 4, 2008
A New Heaven and A New Earth – Part 5 of 6
1901
The Holy City
This condition of new relationships is presented to the mind under the character of a "city" — "The Holy City, New Jerusalem." The term "city," however, is not probably to be taken literally. It is only a symbol. It brings before us — as probably no other term could — an idea of a populous community, active, social, wealthy, and secure in the highest and best meaning of each characteristic. In the midst of this "great multitude which no man can number" (7:9,) God has His dwelling place. (21:3.) So united to Him and to each other blessings of every kind abound on every side and for all.
Moreover, this "city" is described as being surrounded by "walls," resting on foundations of "precious stones" (21:19,) in which are gates of "pearl," (21:21,) opening upon streets of "pure gold" (21:21.) It "lieth foursquare, and the length is as large as the breadth." It measured "twelve thousand furlongs" in each direction (21:10.) The mind of man fails to realize such a description, in any literal sense. Although we know nothing of the unit of measure employed by the angel in this description, yet measuring the city by our own human standards, every street in it was as long as from the Atlantic Coast to the banks of the Mississippi. Every influence which encircled and protected this blessed community, like walls, was based on that which was esteemed most precious — the great truths set forth by the twelve patriarchs and by the twelve Apostles" (21:12,14) And every step taken by the inhabitants was true and holy, for they walked on streets of "pure gold." Surely it was "a wealthy place" (Psalm 66:12.)
Moreover, this city of magnificent proportions, of infinite wealth, of impregnable security, and with a population which could not be numbered, was entirely independent of everything artificial and human for the guidance and comfort of its people. No temple was needed, or seen, in it to cultivate the spirit of holy worship, "for the Lord God Almighty, and the Lamb, are the Temple of it" (21:22.) The inhabitants walked at all times in such close fellowship with their Maker and Redeemer that every act of every day was an act of worship and of praise. Walking thus they always walked in "The Light," and so "the city had no need of the sun, neither of the moon to shine in it" (21:23.)
And not only were the inhabitants thus provided with light and guidance, but they were provided with water and food in abundance. For "a river of water of life, clear as crystal," proceeded "out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was the tree of life which bare twelve manner of fruits, and yielded her fruit every month, and the leaves were for the healing of the nations" (22:1,2.)
So, walking in fellowship with God, in companionship with each other, feasting upon the "tree of life," and drinking of the "water of life," no pains racked their bodies, no sorrows cast them down, no sound of crying was heard and no tears fell from their eyes, no deaths separated them, for death and him that had the power of death had been swallowed up in victory, and there was no more sin to engulf them and wreck all of their hopes, for "there was no more sea."
This is the everlasting portion of all those whose names are written in "The Lamb's Book of Life." — John R. Whitney.
The Holy City
This condition of new relationships is presented to the mind under the character of a "city" — "The Holy City, New Jerusalem." The term "city," however, is not probably to be taken literally. It is only a symbol. It brings before us — as probably no other term could — an idea of a populous community, active, social, wealthy, and secure in the highest and best meaning of each characteristic. In the midst of this "great multitude which no man can number" (7:9,) God has His dwelling place. (21:3.) So united to Him and to each other blessings of every kind abound on every side and for all.
Moreover, this "city" is described as being surrounded by "walls," resting on foundations of "precious stones" (21:19,) in which are gates of "pearl," (21:21,) opening upon streets of "pure gold" (21:21.) It "lieth foursquare, and the length is as large as the breadth." It measured "twelve thousand furlongs" in each direction (21:10.) The mind of man fails to realize such a description, in any literal sense. Although we know nothing of the unit of measure employed by the angel in this description, yet measuring the city by our own human standards, every street in it was as long as from the Atlantic Coast to the banks of the Mississippi. Every influence which encircled and protected this blessed community, like walls, was based on that which was esteemed most precious — the great truths set forth by the twelve patriarchs and by the twelve Apostles" (21:12,14) And every step taken by the inhabitants was true and holy, for they walked on streets of "pure gold." Surely it was "a wealthy place" (Psalm 66:12.)
Moreover, this city of magnificent proportions, of infinite wealth, of impregnable security, and with a population which could not be numbered, was entirely independent of everything artificial and human for the guidance and comfort of its people. No temple was needed, or seen, in it to cultivate the spirit of holy worship, "for the Lord God Almighty, and the Lamb, are the Temple of it" (21:22.) The inhabitants walked at all times in such close fellowship with their Maker and Redeemer that every act of every day was an act of worship and of praise. Walking thus they always walked in "The Light," and so "the city had no need of the sun, neither of the moon to shine in it" (21:23.)
And not only were the inhabitants thus provided with light and guidance, but they were provided with water and food in abundance. For "a river of water of life, clear as crystal," proceeded "out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was the tree of life which bare twelve manner of fruits, and yielded her fruit every month, and the leaves were for the healing of the nations" (22:1,2.)
So, walking in fellowship with God, in companionship with each other, feasting upon the "tree of life," and drinking of the "water of life," no pains racked their bodies, no sorrows cast them down, no sound of crying was heard and no tears fell from their eyes, no deaths separated them, for death and him that had the power of death had been swallowed up in victory, and there was no more sin to engulf them and wreck all of their hopes, for "there was no more sea."
This is the everlasting portion of all those whose names are written in "The Lamb's Book of Life." — John R. Whitney.
A New Heaven and A New Earth – Part 4 of 6
1901
Satan's Power Destroyed
This, however, did not last long, for in the next scene John saw that "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, forever and ever" (20:10.) Thus his power was destroyed.
Then John saw in his vision that the judgment was set, and all "the dead, small and great," stood before the throne of God. Two books were opened; "and the dead were judged out of those things which were written in the books according to their works, (20:12.) One was God's Book. The other was "The Lamb's Book." The one was The Book of Creation, the other was The Book of Redemption. In the one, the name of every one that was born was entered; in the other, only the names of those who had been "born again." When the names were written in God's Book, then each one entered into life with all of its opportunities, experiences, and promises. But it was only those who had used these opportunities, experiences, and promises aright whose names were found in "The Lamb's Book of Life." These entered' into the "new heaven" to go no more out forever. All others had their portion with "the devil that deceived them"; "where the beast and the false prophet are" (20:10.)
As this grand panorama now ceased to move forward John's attention was concentrated upon the "new heaven" and the "new earth," into which those whose names were written in "The Lamb's Book of Life" had entered. It must have been an entrancing view. It was not the old heaven and the old earth renewed and improved, "for the first heaven and the first earth were passed away; and there was no more sea" (21:1.) Nothing like this new condition had ever before been seen. Not only did those who had entered into these "new heavens and a new earth, wherein dwelleth righteousness" (2 Peter 3:13) stand in a new relation to God and to each other, but they stood in a new relation to sin. It was a far better condition, therefore, than any in which unfallen Adam had ever stood, for they not only walked in fellowship with their Maker, but now there was no Tempter anywhere to ever assail them. — John R. Whitney.
Satan's Power Destroyed
This, however, did not last long, for in the next scene John saw that "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, forever and ever" (20:10.) Thus his power was destroyed.
Then John saw in his vision that the judgment was set, and all "the dead, small and great," stood before the throne of God. Two books were opened; "and the dead were judged out of those things which were written in the books according to their works, (20:12.) One was God's Book. The other was "The Lamb's Book." The one was The Book of Creation, the other was The Book of Redemption. In the one, the name of every one that was born was entered; in the other, only the names of those who had been "born again." When the names were written in God's Book, then each one entered into life with all of its opportunities, experiences, and promises. But it was only those who had used these opportunities, experiences, and promises aright whose names were found in "The Lamb's Book of Life." These entered' into the "new heaven" to go no more out forever. All others had their portion with "the devil that deceived them"; "where the beast and the false prophet are" (20:10.)
As this grand panorama now ceased to move forward John's attention was concentrated upon the "new heaven" and the "new earth," into which those whose names were written in "The Lamb's Book of Life" had entered. It must have been an entrancing view. It was not the old heaven and the old earth renewed and improved, "for the first heaven and the first earth were passed away; and there was no more sea" (21:1.) Nothing like this new condition had ever before been seen. Not only did those who had entered into these "new heavens and a new earth, wherein dwelleth righteousness" (2 Peter 3:13) stand in a new relation to God and to each other, but they stood in a new relation to sin. It was a far better condition, therefore, than any in which unfallen Adam had ever stood, for they not only walked in fellowship with their Maker, but now there was no Tempter anywhere to ever assail them. — John R. Whitney.
A New Heaven and A New Earth – Part 3 of 6
1901
The Rebellion of Man
Then, as the panorama continued to unfold itself, "seals" were broken, "trumpets" were sounded, and there were poured out "vials of the wrath of God upon the earth." Under these expressive symbols it was seen that while in heaven angels and archangels, cherubim and seraphim, united in adoring the grace of God, on earth it met with most bitter and determined opposition. The very ones for whom its graciousness was designed were at war with each other, and with Him who sat upon the throne, and with all who belonged to Him or desired to serve Him. They were defeated in their expectations time and again, and were brought under great trials, but neither defeat nor suffering quelled rebellion.
The leaders in this opposition were designated by the expressive names of "The Beast" and "The False Prophet" (16:13.) Their one purpose was to overthrow the authority of God and to destroy all who served Him. At last, however, they were themselves overthrown, and "both were cast alive into a lake of fire burning with brimstone" (19:20.)
But even this did not give peace, for "The Beast" and "The False Prophet" were simply the tools of Satan, the arch enemy of man, and as long as he was free there could be nothing like rest for the children of God. But as the panorama again moved forward, John saw "an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon — that old serpent, which is the devil and Satan — and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him that he should deceive the nations no more till the thousand years should be fulfilled, (20:1-3.)
Then in the glorious scene which passed before John's view, all war, and tumult, and strife fled away. A millennium of righteousness and joy was ushered in, and he "saw the souls of them that were beheaded for the witness of Jesus and for the word of God; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished" (20:4-5.) Only the most holy, those who had been faithful witnesses for Jesus and His word even unto death, were partakers of the joy of this millennium. It was for them a grand training in righteousness.
Whether the length of this millennium is intended to be literally a thousand years, as we measure time, or whether the term is simply the expression for an indefinitely long period, or whether it is a prophetic measure, wherein every day is a year, and the whole the immense term of three hundred and sixty-five thousand years, is not clear, and it is not important. On either supposition it is long enough to test whether man, if kept by God's grace and daily schooled in ways of righteousness for a sufficient length of time, can acquire in himself strength to "stand against the wiles of the devil," and maintain his integrity before God. For the time is evidently a time of spiritual satisfaction and privilege rather than one of physical enjoyment. The time when Adam walked with God and was without sin may have been a similar millennium of gracious experiences. But at the end he fell. Now, however, the test is made with redeemed man, and the holiest among the redeemed are tested.
So again the panorama moves on, and even the millennium passed beyond John's view, and a new scene came before him. Again he saw "Satan loosed out of his prison," and going out again "to deceive the nations which are in the four quarters of the earth" (20:7-8.) At once war and tumult everywhere prevailed. Man had no strength to resist sin, and even the "saints" were deceived again, "and fire came down from God out of heaven and devoured them" (20:9.) — John R. Whitney.
The Rebellion of Man
Then, as the panorama continued to unfold itself, "seals" were broken, "trumpets" were sounded, and there were poured out "vials of the wrath of God upon the earth." Under these expressive symbols it was seen that while in heaven angels and archangels, cherubim and seraphim, united in adoring the grace of God, on earth it met with most bitter and determined opposition. The very ones for whom its graciousness was designed were at war with each other, and with Him who sat upon the throne, and with all who belonged to Him or desired to serve Him. They were defeated in their expectations time and again, and were brought under great trials, but neither defeat nor suffering quelled rebellion.
The leaders in this opposition were designated by the expressive names of "The Beast" and "The False Prophet" (16:13.) Their one purpose was to overthrow the authority of God and to destroy all who served Him. At last, however, they were themselves overthrown, and "both were cast alive into a lake of fire burning with brimstone" (19:20.)
But even this did not give peace, for "The Beast" and "The False Prophet" were simply the tools of Satan, the arch enemy of man, and as long as he was free there could be nothing like rest for the children of God. But as the panorama again moved forward, John saw "an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon — that old serpent, which is the devil and Satan — and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him that he should deceive the nations no more till the thousand years should be fulfilled, (20:1-3.)
Then in the glorious scene which passed before John's view, all war, and tumult, and strife fled away. A millennium of righteousness and joy was ushered in, and he "saw the souls of them that were beheaded for the witness of Jesus and for the word of God; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished" (20:4-5.) Only the most holy, those who had been faithful witnesses for Jesus and His word even unto death, were partakers of the joy of this millennium. It was for them a grand training in righteousness.
Whether the length of this millennium is intended to be literally a thousand years, as we measure time, or whether the term is simply the expression for an indefinitely long period, or whether it is a prophetic measure, wherein every day is a year, and the whole the immense term of three hundred and sixty-five thousand years, is not clear, and it is not important. On either supposition it is long enough to test whether man, if kept by God's grace and daily schooled in ways of righteousness for a sufficient length of time, can acquire in himself strength to "stand against the wiles of the devil," and maintain his integrity before God. For the time is evidently a time of spiritual satisfaction and privilege rather than one of physical enjoyment. The time when Adam walked with God and was without sin may have been a similar millennium of gracious experiences. But at the end he fell. Now, however, the test is made with redeemed man, and the holiest among the redeemed are tested.
So again the panorama moves on, and even the millennium passed beyond John's view, and a new scene came before him. Again he saw "Satan loosed out of his prison," and going out again "to deceive the nations which are in the four quarters of the earth" (20:7-8.) At once war and tumult everywhere prevailed. Man had no strength to resist sin, and even the "saints" were deceived again, "and fire came down from God out of heaven and devoured them" (20:9.) — John R. Whitney.
A New Heaven and A New Earth – Part 2 of 6
1901
The Vision of St. John
The scene, therefore, which passed before John's rapt vision was a panoramic view of the whole history of God's dealings with man from the creation, to the full consummation of His plans in "a new Heaven and a new earth." Last week we looked upon the first scene of this panorama. This week we look upon the last. Then, with John, we saw Jesus of Nazareth in His ascended glory moving among His people and directing all things for them. Now we see Him in the "new Heaven" receiving His people to Himself with the assurance that "they shall reign for ever and ever" with Him (22:6.) John, however, saw many things pass before him that had taken place, and that were yet to take place, in order to bring about this blessed consummation. and it will help us to understand and appreciate the final result, if we glance for a moment at these intermediate scenes as the panorama moves rapidly forward.
The vision of Jesus as "The Son of Man," in the midst of the golden candlesticks, which we considered last week, was simply preparatory; a summoning of the aged apostle to attend to what was about to be made known to him, and directing him concerning its use. Being thus summoned and instructed, he says: "After this, I looked, and, behold, a door was opened in Heaven" (4:1.) As he looked through this open door he saw the throne of God, surrounded by the heavenly host, and he heard them with one voice singing: "Thou art worthy, O Lord, to receive glory and honor, and power; for Thou hast created all things, and for Thy pleasure they are and were created" (4:11.) It was — The Song of Creation — the song which "the morning stars sang together," when God "laid the foundations of the earth" (Job 38:4-7.) For then they could only adore His wisdom, and power, as seen in His creative work.
But then, as the panorama moved on, John saw another attribute of God revealed to the heavenly host. For the mystery of creation was locked up in a "book," which He "that sat upon the throne" held in His right hand, and which was "sealed with seven seals." "No man in heaven, nor earth, neither under the earth, was able to open the book, neither to look thereon" (5:1-4.) But "the lion of the tribe of Juda, the root of David," came forward and "took the book out of the right hand of Him that sat upon the throne (5:7,) saying: "Lo, I come; I delight to do Thy will, O my God; yea, Thy law is within My heart." (Psalms 40:7,8.) By Him the mystery of creation was solved, for now before the heavenly host there "stood a lamb, as it had been slain" (5:6), and it was seen that "the lion of the tribe of Juda" was none other than "the lamb of God, which taketh away the sin of the world." Then "a new song" was heard in heaven (5:9.) It was "The Song of Redemption," for now the heavenly host could adore not only the wisdom and power, but the grace of God as well. — John R. Whitney.
The Vision of St. John
The scene, therefore, which passed before John's rapt vision was a panoramic view of the whole history of God's dealings with man from the creation, to the full consummation of His plans in "a new Heaven and a new earth." Last week we looked upon the first scene of this panorama. This week we look upon the last. Then, with John, we saw Jesus of Nazareth in His ascended glory moving among His people and directing all things for them. Now we see Him in the "new Heaven" receiving His people to Himself with the assurance that "they shall reign for ever and ever" with Him (22:6.) John, however, saw many things pass before him that had taken place, and that were yet to take place, in order to bring about this blessed consummation. and it will help us to understand and appreciate the final result, if we glance for a moment at these intermediate scenes as the panorama moves rapidly forward.
The vision of Jesus as "The Son of Man," in the midst of the golden candlesticks, which we considered last week, was simply preparatory; a summoning of the aged apostle to attend to what was about to be made known to him, and directing him concerning its use. Being thus summoned and instructed, he says: "After this, I looked, and, behold, a door was opened in Heaven" (4:1.) As he looked through this open door he saw the throne of God, surrounded by the heavenly host, and he heard them with one voice singing: "Thou art worthy, O Lord, to receive glory and honor, and power; for Thou hast created all things, and for Thy pleasure they are and were created" (4:11.) It was — The Song of Creation — the song which "the morning stars sang together," when God "laid the foundations of the earth" (Job 38:4-7.) For then they could only adore His wisdom, and power, as seen in His creative work.
But then, as the panorama moved on, John saw another attribute of God revealed to the heavenly host. For the mystery of creation was locked up in a "book," which He "that sat upon the throne" held in His right hand, and which was "sealed with seven seals." "No man in heaven, nor earth, neither under the earth, was able to open the book, neither to look thereon" (5:1-4.) But "the lion of the tribe of Juda, the root of David," came forward and "took the book out of the right hand of Him that sat upon the throne (5:7,) saying: "Lo, I come; I delight to do Thy will, O my God; yea, Thy law is within My heart." (Psalms 40:7,8.) By Him the mystery of creation was solved, for now before the heavenly host there "stood a lamb, as it had been slain" (5:6), and it was seen that "the lion of the tribe of Juda" was none other than "the lamb of God, which taketh away the sin of the world." Then "a new song" was heard in heaven (5:9.) It was "The Song of Redemption," for now the heavenly host could adore not only the wisdom and power, but the grace of God as well. — John R. Whitney.
A New Heaven and A New Earth – Part 1 of 6
1901
Notes of the International Series Selection for June 23, 1901, Sunday School, by John R. Whitney.
SUBJECT — A New Heaven and a New Earth. — Revelation 21:1-7,22-27.
GOLDEN TEXT — He that overcometh shall inherit all things; and I will be his God, and he shall be My son. — Revelation 21:7.
The book which we term "The Revelation" opens with the declaration that it is "The Revelation of Jesus Christ." But it evidently is not so much a revelation given to John by Jesus Christ — somewhat similar in character to those we have recently considered, but infinitely higher in degrees it is a revelation given to him "of Jesus Christ" — an unfolding before his eyes of all that "God gave unto Him" — the revelation of His complete work.
The purpose of the revelation was "to show unto His servants things" — or events — "which must shortly come to pass." This, however, does not signify that the "things" revealed were such things, or events, as would "come to pass" immediately, or soon after being revealed — as we are apt to consider it — but rather that they were such things as do surely come to pass without any halting or unnecessary delay — "come with speed" (Young.) They thus include past things as well as future things. In other words, this revelation declares that God's purposes in Christ concerning His people are everlastingly moving on with irresistible power and velocity, for although one day is with the Lord as a thousand years, and a thousand years as one day," yet "the Lord is not slack concerning His promise as some men count slackness" (2 Peter 3:8,9.) For, as Eldridge S. Brooks very justly says, "Years count for but very little in the evolution of a Divine plan; the tyranny of figures is a matter of human limitations." — John R. Whitney.
Notes of the International Series Selection for June 23, 1901, Sunday School, by John R. Whitney.
SUBJECT — A New Heaven and a New Earth. — Revelation 21:1-7,22-27.
GOLDEN TEXT — He that overcometh shall inherit all things; and I will be his God, and he shall be My son. — Revelation 21:7.
The book which we term "The Revelation" opens with the declaration that it is "The Revelation of Jesus Christ." But it evidently is not so much a revelation given to John by Jesus Christ — somewhat similar in character to those we have recently considered, but infinitely higher in degrees it is a revelation given to him "of Jesus Christ" — an unfolding before his eyes of all that "God gave unto Him" — the revelation of His complete work.
The purpose of the revelation was "to show unto His servants things" — or events — "which must shortly come to pass." This, however, does not signify that the "things" revealed were such things, or events, as would "come to pass" immediately, or soon after being revealed — as we are apt to consider it — but rather that they were such things as do surely come to pass without any halting or unnecessary delay — "come with speed" (Young.) They thus include past things as well as future things. In other words, this revelation declares that God's purposes in Christ concerning His people are everlastingly moving on with irresistible power and velocity, for although one day is with the Lord as a thousand years, and a thousand years as one day," yet "the Lord is not slack concerning His promise as some men count slackness" (2 Peter 3:8,9.) For, as Eldridge S. Brooks very justly says, "Years count for but very little in the evolution of a Divine plan; the tyranny of figures is a matter of human limitations." — John R. Whitney.
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