are, and shall be tormented day no more. and night forever and ever. Forever and ever. — We life) to things which endure for a have largely considered this phrase in long time, for an indefinite period. our note on xiv. 11. See, also, xix. 3. So it is applied to the Jewish priestAs much stress is laid on these words, hood; to the Mosaic ordinances; to we offer the following additional ob- the possession of the land of Canaan ; servations, which we are sensible to the hills and mountains; to the involve some of the facts before stated. earth; to the time of service to be The words, forever and ever, of them- rendered by a slave; and to some selves, furnish no proof of strictly other things of a like nature."—(Exendless duration; they are, in the eget. Essays. Andover, 1830, p. 50.) Scriptures, applied again and again Professor Robinson, of the Andover to temporal things. We will adduce Institution, said, in his edition of Cala few passages. "Now go, write it met, on the words "Eternal, Eternity: before them in a table, and note it in These words often signify a very long a book; that it may be for the time to time, and therefore must not always come, forever and ever;" Isa. xxx. 8. be understood literally; so we find The destruction of Idumea is thus 'eternal mountains,' to denote their described: "It is the day of the Lord's antiquity; Gen. xlix. 26; Deut. xxxiii. vengeance, and the year of recom- 15. God promises to David an eterpense for the controversy of Zion. nal kingdom and posterity; that is, And the streams thereof shall be his and his son's empire would be of turned into pitch, and the dust thereof long duration." (Robinson's Calmet. into brimstone, and the land thereof Boston, 1832: p. 397.) "The words shall become burning pitch. It shall eternal, everlasting, forever, [says Crunot be quenched night nor day; the den,] are sometimes taken for a long smoke thereof shall go up forever; time, and are not always to be underfrom generation to generation it shall stood strictly; for example, it is said, lie waste; none shall pass through it Gen. xvii. 8: I will give to thee, and forever and ever;" Isa. xxxiv. 8—10. to thy seed, the land of Canaan for There can be no doubt that the pun- an everlasting possession.' And in ishments here described were tempo- chap. xiii. 15: 'I will give it to thee ral punishments; and yet they are and to thy seed forever;' that is, for described in almost the precise terms a long space of time. And in Gen. that occur in the case before us. Let xlix. 36, we find everlasting hills, so the reader also consult Jer. vii. 1-7. called to denote their antiquity, staThe 7th verse is, "Then will I cause bility and duration; and this expresyou to dwell in this place, in the land sion is used to show the long conthat I gave to your fathers, forever tinuance and durableness of Joseph's and ever." See, also, Jeremiah xxv. blessing. God promises a throne to 5: "Turn ye again now every one David, an eternal kingdom, a posterfrom his evil way, and from the evil ity that will never be extinguished; of your doings, and dwell in the land that is, that his and his son's empire that the Lord hath given unto you, will be of very long duration; 2 Sam. and to your fathers, forever and ever." vii. 16; 1 Chron. xvii. 14. Thus, This being the last time, in the course thou shalt be our guide from this time of our Commentary, that we shall be forth, even forever, that is, during our called on to notice these terms as whole life. And in many other applied to the duration of punishment, places of Scripture, and in particular we give, in conclusion, the following where the word forever is applied to authorities and facts. Prof. Stuart the Jewish rites and privileges, it says, "The word translated everlasting commonly signifies no more than is sometimes applied (as in common during the standing of that common 11 And I saw a great white throne, and him that sat on it, wealth, or until the coming of the We shall now bring forward several passages of Scripture to prove what we allege, and what these critics have conceded, viz., that the words are used in a limited sense. And, 1. EVER. Lev. vi. 13: "The fire shall ever be burning on the altar." John xviii. 20: "I ever taught in the synagogue and temple." 2. FOREVER. Gen. *xiii. 15: For all the land which thou seest, to thee will I give it, and to thy seed forever." Exod. xii. 14: "You shall keep it (the passover) a feast by an ordinance forever." Lev. xxv. 46: "They shall be your bondmen forever;" spoken of the Jewish slaves. Jonah declares, when swallowed by the fish, "I went down to the bottoms of the mountains; the earth, with her bars, was about me forever; yet hast thou brought up my life from corruption, O Lord my God;" Jonah ii. 6. Here forever signified the time of Jonah's remaining in the fish's belly. Philemon 15: "That thou shouldst receive him (Onesimus) forever." 3. EVERLASTING.-Gen. xvii. 8; xlviii. 4: “I will give thee the land of Canaan for an everlasting possession." Gen. xlix. 26: "The utmost bound of the everlasting hills." Exod. xl. 15; Num. xxv. 13: "An everlasting priesthood." Lev. xvi. 34: "An everlasting statute." Hab. iii. 6: "The everlasting mountains were scattered." Now, as it regards these words, it makes no difference how often they are used in an unlimited sense, though they are used much less frequently in that sense than is generally supposed. If they are sometimes used in a limited sense, it is enough for our argument; it shows that the mere force of the word cannot be depended upon to prove the endless duration of punishment. We have now closed up all that is to be said of "the dragon, that old serpent, which is the Devil and Satan," the metaphor of the heathen persecuting power, of whom we shall hear no more in the Apocalypse. from whose face the earth and | the heaven fled away; and there These four terms signify the same white throne." The gospel shall power, in the third section of that book, whether used separately or conjointly. If, after all, any persons think that the fallen angelic diabolos | is intended, let them remember that he is cast into the lake of fire, and is as utterly destroyed as were Sodom and Gomorrah, or the power of heathenism in that part of the world formerly embraced in the Roman empire. FOURTH DIVISION OF THE APOCALYPSE. Preliminary Observations. We have now come to what we call the fourth great division of the Apocalypse. These divisions are made with reference to what we regard as the true sense of the book. - 1. The first division, extending to the end of the third chapter, embraces the revelator's introduction, and his epistles to the seven churches of Asia. 2. The second, extending from the commencement of the fourth chapter to the end of the eleventh, describes the tumults and trials of the Jews, and the downfall of Judaism. triumph; Jesus was appointed to reign over the nations. By this "great white throne" is unquestionably intended the mediatorial throne. It is not a real, but an ideal throne, like the "thrones" mentioned in the 4th verse, and like the "holy city New Jerusalem" coming down from God out of heaven. This city had "a wall great and high," and "twelve gates," and at the gates twelve angels; and the length and the breadth of it were equal, each twelve thousand furlongs; xxi. 12-16. Does any one suppose that this is to be understood in the literal sense? Does any one suppose that such a city actually descended from God out of heaven? It was not a real, but an imaginary city. The ancient Jerusalem being very beautiful in the eyes of the Jews, and being associated with all that was holy in the Jewish religion, the Jewish Christians represented the descent of the Gospel as the descent of another Jerusalem, a new Jerusalem, more beautiful than the former. So, in the 3. The third, extending from the ideal which the ancient Jews had of commencement of the twelfth chap- the dwelling-place of God, they picter to the end of the tenth verse of tured the Holy One as sitting on a the twentieth chapter, sets forth the throne. In their first conceptions, opposition of heathenism to Chris- these views were indistinct and shadtianity, and its final overthrow. It is owy, like a vision. See the followunfortunate that a division of the ing passages: "And above the firmachapters was not made at this place. ment that was over their heads was 4. The fourth division treats of the likeness of a throne, as the apChrist ascending the mediatorial pearance of a sapphire-stone; and throne, and of the introduction and upon the likeness of the throne was final prevalence of the Gospel in the a likeness as the appearance of a man world. Of course, it is the latter sub- above upon it;" Ezk. i. 26. Again : ject we are now to take up. "Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire-stone, as the appearance of the likeness of a throne;" Ezk. x. 1. When, therefore, the Lord Jesus was appointed to reign as the spiritual ruler among the nations, nothing was more natural than to represent him as sitting on a throne. It is a very appropriate and 11. I saw a great white throne. Having exhorted the churches to constancy and faithfulness, by showing the downfall both of Judaism and heathenism, the revelator comes now still further to confirm them, by showing the spread and triumph of the Gospel. He goes back in his reflections to the establishment of the mediatorial kingdom. "I saw a great was found no place for them. beautiful metaphor. As in the ancient city of Jerusalem, "there were set thrones of judgment, the thrones of the house of David;" Psa. cxxii. 5; so in the holy city New Jerusalem, there are also "thrones of judgment." The principal one is the "great white throne" of the Mediator. The throne denotes the power of the Lord Jesus to reign. It is said to be great because "all power in heaven and on earth was given to him;" Matt. xxviii. 18; and it is said to be white to show its spotless purity and justice. And him that sat on it.. This was the Son of man. See Matt. xxv. 31; Dan. vii. 13, 14. It is here very proper to inquire, when did the Son of man assume this throne? We answer, it was when he commenced to reign as King in Zion, or as Mediator. His course as Mediator and Saviour is compared to a reign which is to continue until all enemies are subdued unto him; 1 Cor. xv. 25-28. But when did this reign begin? We reply, it begun when the kingdom of God came with power at the destruction of the Jewish state. Jesus refers to this in the following words: "Verily, I say unto you, That ye which have followed me in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel;" Matt. xix. 28. But we still press the question, when did this reign begin? Observe the following words of Christ: "When the Son of man shall come in his glory, and all the holy angels with him, THEN shall he sit upon the throne of his glory;" Matt. xxv. 31. When did the Son of man come in his glory? This is a question very easily answered. Our Lord himself has answered it: "For the Son of man shall come in the glory of his Father, with his angels; and then shall he reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the 12 And I saw the dead, Son of man coming in his kingdom ;” Matt. xvi. 27, 28. Here the Saviour explicitly states, that there were some standing before him, and listening to his words, who should not die before his coming in his glory should take place. The reader who wishes to be very critical may also consult Matt. viii. 38; ix. 1; Luke ix. 26, 27. We esteem it, then, to be fully settled, that "the great white throne" was set up at the time the kingdom of God came with power at the destruction of the Jewish state, and when Jesus commenced to reign in the gospel. ¶ From whose face the earth and the heaven fled away. -The objector may think this fatal to our views, because the earth and heaven remain to our time, and have not fled away. But, in fact, the very circumstance that heaven and earth were said to flee away at the commencement of the Messiah's reign is a confirmation of our opinion, for the earth and heaven did flee away at the time of the destruction of the Jewish state, and of the permanent establishment of the gospel, in the sense intended by the revelator. And this fact we now proceed to prove. Nothing is more certain than that it was the custom of the Jewish prophets to represent political commotions, the rise and fall of rulers, cities, and bodies politic and sacred, under the figure of commotions in the heavenly bodies. We might give a multitude of learned authorities in confirmation of this point, but we content ourselves with one only, viz., that celebrated Orthodox divine, and truly learned man in all Biblical knowledge, Dr. Lightfoot. He said: "The destruction of Jerusalem and the whole Jewish state is described as if the whole frame of this world were to be dissolved. Nor is it strange, when God destroyed his habitation and city, places once so dear to him, with so direful and sad an overthrow; his own people, whom he accounted of as much or more small and great, stand before God; and the books were than the whole world beside, by certain than that it was the custom so dreadful and amazing plagues. (Matt. xxiv. 29, 30,) The sun shall be darkened,' &c. Then shall appear the sign of the Son of man,' &c.; which yet are said to fall out within that generation; (ver. 34; 2 Peter iii. 10.) The heavens shall pass away with a great noise, and the elements shall melt with fervent heat,' &c. Compare with this, Deut. xxxii. 22; Heb. xii. 26; and observe that by elements are understood the Mosaic elements, (Gal. iv. 9; Col. ii. 20,) and you will not doubt that St. Peter speaks only of the conflagration of Jerusalem, the destruction of the nation, and the abolishing the dispensation of Moses. Rev. vi. 12, 13: 'The sun became black as sackcloth of hair,' &c., and the heavens departed as a scroll when it is rolled together,' &c. Where, if we take notice of the foregoing plagues, by which, according to the most frequent threatenings, he destroyed that people, viz., the sword, (ver. 4,)- famine, (vers. 5, 6,)—and the plague, (ver. 8;)-withal comparing those words, 'They say to the mountains, Fall on us, and cover us,' with Luke xxiii. 30; it will sufficiently appear that by those phrases is understood the dreadful judgment and overthrow of that nation and city. With these also agrees that of Jer. iv., from ver. 22 to 28, and clearly enough explains this phrase. To this appertain those and other such expressions as we meet with; (1 Cor. x. 11.) 'On us the ends of the world are come;' and (1 Peter iv. 7) The end of all things is at hand."(See Lightfoot's Works, Pitman's Edition: London, 1825: iii. 184, 314, 315, 320, 327; vi. 293; xi. 303, 304, 404.) of the Jewish prophets to represent political commotions and great changes in rulers, states and systems, by the metaphor of changes in the heavenly bodies. And we may add, such was also the custom of the New Testament writers, borrowed from the ancient prophets, as the passages quoted above from that work clearly show. When, therefore, it is said that the earth and heaven fled away at the time of the establishment of "the great white throne," the meaning is, that the nations were moved; the Jewish people, as a body politic, entirely passed away; the Mosaic religion was superseded, and fled into oblivion, before the coming of the gospel. And we shall find, when we come to the commencement of the 21st chapter, that the introduction of the gospel is described as the appearance of "a new heaven and new earth." If the new heaven and new earth represent the new gospel kingdom, the passing away of the old heaven and earth represented the passing away of the former dispensation. ¶ There was found no place for them. And why not? The language here has an allusion to the metaphor of the prophet Daniel: "Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them and the stone that smote the image became a great mountain, and filled the whole earth;" ii. 35. That image represented the Roman kingdom in the time when (Dan. ii. 44) the kingdom of God was set up. The latter, or heavenly kingdom, not formed by In addition, examine Isa. xiii. 13; human aid, was represented by the XXIV. 4; xxxiv. 4; Ezk. xxxii. 7, 8; stone cut out of the mountain without Joel ii. 30, 31; compare Acts ii. hands, (Dan. ii. 34,) which ultimately 16-21; Matt. xxiv. 29; Mark xiii." became a great mountain, and filled 24-26; Luke xxi. 25; 2 Peter iii. the whole earth." If it filled the whole 10-12. We repeat, nothing is more earth, no place could possibly be |