to God and the Lamb,” seem to imply separation from the evil of the one, and suffering, in faithfulness to the Lamb, from the unbelief of the other. They follow the Lamb wherever he goes, and are without fault before the throne of God. It is not properly the Father’s[1] house they are received into, as identified with Himself—as hidden in heavenly places. It was deliverance from this corruption as regards worship, that formed a prominent part of the next of the seven messages of this chapter—a public general announcement for all to hear of the Everlasting[2] Gospel, declar-
- ↑ This would be true of them, as in the protracted period, but it is not the characteristic mark given of them. They were, rather, a witness of the purity of the throne and the Lamb, as King of kings, and Lord of lords, for what became Him in the earth, and therefore, in the full sense, are the dawn of that bright and blessed morning of the earth from the Creator and-the Redeemer of it.
- ↑ Everlasting I take to be distinguished from any temporary or provisional good news. Canaan was a gospel to Israel; the birth of Christ in the flesh was good news to Israel. But this is the everlasting αίώνιος—the full complete promise of the results in the Son of man, formed on the intentions and rights of God; and that as by redemption. It involved, therefore, the kingdom; though, in some cases, only the basis might be laid. Any diligent student of the Gospels will see the transition, from promises presented to the Jews in the person of Christ in the flesh, to this everlasting Gospel. Of this it is said, “Except a man be born again he cannot see the kingdom of God;” and then earthly things and heavenly are brought in.
