knocked still at the door, that one would be with Him.
Such is the course presented by these churches in their moral character and condition.
These addresses, however, as we have remarked, come inincidentally. John was to write the things he saw. But this was not properly his vision, but came in afterwards, generally under the things that are, and that only as a consequence.
In the fourth chapter we come to the next branch of the subject—the things μετά ταύτα, or (as it is here translated) which must be hereafter, taking up i. 19.
If we take the former part, as the protracted condition of the Church dispensation, then this will be the power of the throne of Him who was, and is, and is to come[1] (the Lamb being still, however, there), exercised over the world, after the close of this dispensation, yet properly before the beginning of the next. If we take the former part, as the things which actually then were (and, doubtless, such actually existed), then it is the governance of the world, when the Church had no formal recognised existence on earth which could be called the habi-
- ↑ In the next, He is Son of Man and Son of David seated on His throne.
