Revelation 21:9-14 And there came to me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying… Not heaven itself, but "the holy city, New Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband." Not the palace-home, but the bride herself, the Church of the firstborn made perfect, presented under the gorgeous imagery of a magnificent temple-city — an ideal of perfect glory and beauty, safety and fitness — this is the true subject described by John. "Come hither, I will shew thee the bride, the wife of the Lamb." 1. Often, in the old days, John had heard from his Master teaching, parabolic and otherwise, which suggested the thought that His saved people should, in their corporate capacity, constitute His bride. This, in turn, would recall to the reverent student of the Old Testament all the bridal imagery of the prophecies — notably of Isaiah and Jeremiah-imagery so curiously and suggestively interlaced with the whole circle of paradise, city, and temple symbolism. Out of all this material, so familiar to him, John had no difficulty in constructing a distinct picture of the New Jerusalem, the virgin daughter of Zion, married as a bride to her Lord. Already Ezekiel, with extraordinary elaboration of detail, had pourtrayed this ideal bridal-city, and not a few of Ezekiel's details are transferred, with but little change, to this New Testament picture. 2. It requires no stretch of fancy to believe that John, during his residence in Ephesus, had frequently read the famous circular-letter which Paul sent, first to Ephesus. And it is a significant fact, that in the Epistle to the Ephesians we have precisely the same combination of temple-city and bride which meets us in this chapter. It is a highly figurative picture of a perfected Christ-ideal at present, but an ideal one day to be realised.The practical use to which the vision may legitimately be turned is twofold. 1. It is an inspiration of hope. You see what is the hope of your calling. To this ye are to come. This is the final destiny of the saints. 2. It is also — and this I believe to be its main purpose — a "pattern in the Mount." One of the great peculiarities of the Church of Jesus Christ is this, that its golden age does not lie in the past, but in the future. And when we desire an example — a pattern up to and after which we may work — we find it in the revealed future; and that is the only justification of the revelation of the future — to supply us with a "mark for the prize of our high calling." I. "HAVING THE GLORY OF GOD." The first thing noted is the radiant beauty of the bride — a beauty which consists in the striking resemblance between her and her Lord. The Church, in her ideal condition, has been so long with her Lord, coming up through the wilderness, that she has caught the beauty of His face and form, and is a "partaker of the Divine nature," and falls only a little way short of "the measure of the stature of His fulness." This is her golden wedding-day-the jubilee of her redemption. We may read earlier in the Book how she was caught up into heaven out of the wilderness, and now she is "coming down from God out of heaven," arrayed in garments white and glistening, "having the glory of God." The first impression often produced on Church review days — at conferences, and congresses, and unions — is not altogether so noble as this. What an influential Church! So many hundred thousand members! What perfect organisation! What resources of wealth and culture! What buildings! But in the great review-day — the day of "the marriage of the Lamb" — the first thought will be this, "having the glory of God." This is the ideal at which we are to aim. If you desire to form a distinct idea of the glory of God, read the descriptions of God's glory as seen in ancient times by Moses or Isaiah; as revealed in God's name, or in ancient song; as shining in the face of Jesus Christ; as manifested in His life and works; as revealed in words fallen from His lips, or written by St. Paul, or pictured in the visions of this Book. Think of the purity, the holiness, and righteousness, of the mercy and truth, of the faithfulness and lovingkindness, of our God and Father! This is "the image of God" in which we are to be renewed. This is to be "the mark for the prize." II. "HAVING A WALL GREAT AND HIGH." Walls, in ancient times, were for three purposes: 1. Defining. The position of the Church in relation to the world must be clearly defined. Everywhere throughout the Bible this is taught. "Having a wall great and high," — a clearly defined creed, resting on foundations of precious stones, bearing the names of the twelve apostles of the Lamb; an equally clearly defined discipline; a distinct organisation of fellowship — "A wall," built of good stones — well bounded — "great and high." Not that the Church is to be narrow, little, without elbow-room, stifled, "cribbed, cabined, or confined." The Holy City which John saw — the ideal Church — was vast beyond our poor power to conceive — twelve thousand stadii — all the cities of the earth are mere villages in comparison. By the same measurement, London would be but a small and straightened dwelling-place. 2. Walls were for purposes of enclosure. We are to be an enclosed people. Not nomadic — mere wilderness wanderers, heedlessly roaming hither and thither, like unclean spirits, "walking through waterless places, seeking rest and finding none"; but a people with a home, "a city of habitation," and, therefore, with a work, living for s definite purpose, sharing a common life, helping one another, "bearing one another's burdens." 3. Walls were for defence. If they prevent lawless wandering, they also prevent lawless incursions. The success of Christian work depends very much on the Churches' power to protect. And a Church cannot protect unless it has this "wall" of sound doctrine and faithful discipline, and clearly defined fellowship — "a wall great and high." One feature of the Bride's resemblance to her Lord — one true sense in which she may have "the glory of God" — is this, that she is able, not only to save, but also to keep. Like her Lord, she may say, "Of all whom Thou hast given me I have lost none, save the son of perdition." "I have lost none." A Church cannot say that, if she carelessly allows any part of her protecting walls to be mere mud-heaps, "daubed with untempered mortar." And do not lose sight of the adornment — "with all manner of precious stones." Do not frighten the people away from the Church by dull, heavy, rough, ugly buildings. You are not rearing a prison, or a criminal lunatic asylum; but a temple, a palace, a bridal city. III. HAVING TWELVE GATES. The Church is not to be imprisoned, nor is it to imprison its members, or its influence, its light, its melody. But, at all times, and on all sides, it is to have perfect power to "go through the gates." (N. Curnock.) Parallel Verses KJV: And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife. |
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