For the fine linen is the righteousness of saints. There are highways and byways of the Bible. Many think they have exhausted the Scriptures when they have traversed the King's highway. But there are, as many a delighted traveller has found, byways less known, and far less frequented paths, which yield up to the explorer knowledge and beauty and good which they were ignorant of before. The land of Scripture is a glorious land. There is no region upon earth, however endowed with well nigh all forms and possibilities of the beautiful, that can compare, for variety and sublimity, for loveliness and richness, to the Word of God. But whilst we may be familiar with its main features, if we will be at the pains to search out its less-trodden paths and its hidden nooks and corners - if we may so speak, - it is wonderful what fresh interest and instruction may be often gained. Now, one of those more diligent searchers of the Bible (B. W. Newton) has noted the fact that there are three different kinds of linen spoken of in Scripture, and that the vestments made from them were worn on specific and appointed occasions; so that each kind of linen had its religious significance. Let us try and see what that was. Now, of this familiar fabric there were three different kinds.

1. The ordinary material, which gives the name to all varieties of it. The Greeks translated the Hebrew word and called it λίνον, as we also call it. Now, in four books of the Bible this common and inferior variety of linen is referred to. In Leviticus, twice.

(1) When the priest is renewing the fire upon the altar, that it may not go out (Leviticus 6:10). He comes in the early morning, gathers up the ashes, etc. In doing this he was to wear a particular dress made of this linen.

(2) On the great Day of Atonement (Leviticus 16.), Aaron and his sons are not to be arrayed in their "garments of glory and beauty," but in their plainest attire. Hence they were to put on vestments of this linen. In Ezekiel (Ezekiel 9:2, 3, 11; Ezekiel 10:2, 6, 7), where the vision of Jerusalem's coming desolation is given. Ezekiel sees a man with an ink horn by his side, who is in company with five others. Their mission is to execute God's vengeance; his, to report of it. Now, this man is dressed in this linen. Six times (see verses given) attention is called to this fact. In Daniel (Daniel 10:5), where a similar vision is recorded, the Divine messenger is dressed in like manner, and foretells the judgments of God. Then, in Revelation 15:6, "the seven angels, having the seven last plagues," are arrayed in this linen.

2. Then there is a second and superior kind of this fabric, and of this we have a twofold mention. It is distinguished from the former by being called "fine linen," or "fine twisted linen." It was made not merely of a finer thread, but was composed of six threads twisted, and therefore called "fine twined linen." Now, this fabric formed the vestments of the chief and other priests when arrayed in their "garments of glory and beauty" (Exodus 39:27). Then it was used also (Exodus 26:1) for the hangings of the tabernacle, in the most holy place. There were ten of these, all made of this fine twined linen.

3. And there is a third and choicest kind of all, and to this we have several references. It was a most costly fabric, and of such fine and skilful manufacture that its whiteness came to have a "glistering," a bright and dazzling, appearance. It was of great value, and used only by monarchs and the very wealthy, or upon great occasions. As

(1) when David brought up the ark to Jerusalem from the house of Obed-edom, he was clothed, so we read (1 Chronicles 15:27), in a robe of this magnificent texture. There was a splendid procession, and all the tokens of the gladness and triumph which filled the hearts of king, people, and priests. David "danced before the Lord," thus vested in royal and priestly array.

(2) At the dedication of the temple by Solomon (2 Chronicles 5:12) the priests were similarly arrayed.

(3) So in Mordecai's triumph (Esther 8:15), there were put upon him royal apparel of blue and white, a great crown of gold, and a garment of fine linen. Now, our version, neither in the Old Testament nor in the New, ever distinguishes this most beautiful fabric from the others named above; but both in the Hebrew and Greek Scriptures it is clearly defined by the use of an entirely different word.

(4) In our Lord's transfiguration, he was seen by the three disciples in raiment "white and glistering." This is probably an allusion to the known appearance of that rare and costly fabric of which we are now speaking.

(5) Finally, in our text, it is again named as the raiment of the redeemed. Now, on all these observe:

(a) That in each case there is an essential oneness. That which was worn was in substance the same in all. It was "linen, white and clean," which was on the priest when tending the altar fire, and on the Day of Atonement, as truly as when arrayed in their pontificals, their garments of glory and beauty, or as in the hangings of the most holy place. And so, too, in the raiment of the redeemed. It is essentially the same in all. Different in texture, but one in substance.

(b) When any particular form of this fabric is spoken of, it is always connected with one class of circumstances. The first is always associated with the ideas of sorrow, sin, judgment (cf. supra). The second, with the idea of God's gracious acceptance. The priest is arrayed in garments of glory and beauty, to symbolize the honour and joy which are his as God's accepted priest. And in the tabernacle hangings the same idea is set forth. The third, with glad triumph and glory won (cf. instances). Therefore inquire -

I. WHAT IS TAUGHT BY THE ESSENTIAL ONENESS OF THE FABRIC IN ALL ITS FORMS? In all there is the "linen, white and clean." This, therefore, tells of the common and essential qualification of all believers - to be clothed with righteousness. And as it is "put on," something not inherent, but external, it shadows forth the righteousness which is ours in Christ, "who is made unto us Righteousness," who is "the Lord our Righteousness." Every one of us, in whatever stage of the Christian career - at its beginning or at its consummation has his acceptance not in himself, but in Christ. He is "all and in all." "Him first, him midst, him last, and without end." That is the declaration of Scripture, of conscience, of right reason, of Christ's people always and everywhere, and of this symbol of the" linen, white and clean."

II. WHAT BY ITS VARIETIES? They tell of the different circumstances in which the believer is found.

1. The first tells of him as conscious of sin. He is a believer, a saved soul - his raiment proven that; but when conscious of sin, garments of glory and beauty would be out of place.

(1) Thus, when conscious of sin's magnitude and amount, as on the annual Day of Atonement, when Israel was commanded "to afflict their souls," the priests were to wear these vestments. And so before the altar, as the believer before the cross.

(2) Or of sin's awful consequences. See Ezekiel; Daniel; seven angels (cf. supra). There, again, this raiment. Yes, if we be Christ's, we shall often, daily, in our hours of confession and penitential prayer, be thus vested spiritually. But this not "the sorrow of the world," but that "godly sorrow" which worketh eternal life.

2. The second, as conscious of Christ. He is not only accepted, but conscious of it. Hence he wears the "garments of glory and beauty." It was fitting the priest should; it is fitting that we, when realizing that we are Christ's and he ours, should in heart be vested thus. The symbolic "fine linen" clothed his limbs, the seat of his strength; was in the most holy place; was worn as a fair mitre upon his head; all this telling how his daily life, his approaches to God, his intercessions for others, were accepted of God. May not a man's heart sing for joy, may he not spiritually put on this "fine linen," when he knows that he and all he does is accepted of the Lord?

3. As possessed of eternal glory. The source of his blessedness still the same, but now he realizes all he had anticipated. And, moreover, the righteousness which it was given him to put on has become a righteousness in him, and has developed in "righteous acts;" for so the Revised Version renders our text: "The fine linen is the righteous acts of the saints." It would be false to Scripture, to conscience, and to fact, to teach that all the righteousness needed for the bride of the Lamb is one that is put on as a vestment. No; it is one formed within also, and expressed in "righteous acts" - in that "holiness without which no man shall see the Lord." Would we wear that splendid vestment at the last? Then see to it that we wear the plain one now. - S.C.

I. THE LAMB. We know at once who this is; but it is remarkable that, with one exception and that occurring in this evangelist's own Gospel, this is the only part of the inspired writings in which our Lord is ever called by this name. Now this could not have happened by accident. There is a meaning in it, and it is not difficult perhaps to see what it is — the Lord Jesus would have us look up to Him in heaven as the same Jesus who died for us on the Cross.

II. THE MARRIAGE SUPPER OF THE LAMB. Here, you observe, is a complete change of metaphor. Our Lord puts off the character of a Lamb, and takes on Him that of a Bridegroom; or rather He takes this character on Him without putting off the other.

1. A long looked for and much desired hour. The Saviour Himself desires it. It is the hour that will bring Him the consummation of all His wishes, the full reward of all His labour and sufferings. And His Church desires it. Scarcely had He disappeared, when its language was, "Come, Lord Jesus, come quickly."

2. An hour of great love and affection. No earthly affection is equal to that of a redeemed sinner for his Saviour. There may not at times seem much warmth in it, but when it is real there is as much strength and depth in it perhaps as man's nature, in its present state and circumstances, is capable of. But still it is an imperfect love, very much broken in upon by the love of other things, and damped by the cares of life, its business and troubles. It is an unseen object too that we love, and we find it difficult to realise anything we have never seen. And even in our best moments, we often feel as though we only half loved our Lord. We long for a better and higher nature, that we may love Him more. At this marriage supper we shall have what we long for. We shall see our Lord, and see Him in a form in which we shall know Him; and shall have souls within us, that will for the first time feel large enough to love Him, and these souls shall be filled to overflowing with admiration of and delight in Him. The love of this hour will be the perfection of love. This marriage feast will be the feast, the triumph of love — the exalted Saviour showing to the whole universe that He loves us to the utmost bound love can go, and we loving Him with a fervour, a gratitude, an adoration a delight, that are new even in heaven.

3. A scene of abounding joy. The affection that reigns in it would of itself make it so. "Let me only be with my Lord," the Christian says, "and I ask no more. That, without anything else, will make me happy, and happy to the full." The heavenly Bridegroom provides for His guests all that can gratify and delight them, and all too that can show His love for them and His munificence. The provisions made by Him for our enjoyment, will astonish us. So will it be with us in heaven. We shall find it a feast and a monarch's feast.

III. THOSE INVITED OR CALLED TO IT.

1. They are those who have been invited before to this supper. And here we are all included.

2. They are those only who have before accepted the invitation to it.

3. These guests are yet further distinguished — they are ready and prepared for this supper. A worldly-minded, ungodly man in heaven, would be a miserable man in heaven. A prepared place for a prepared people, a holy place for a holy people — this is the heaven of the Bible.

IV. THE HAPPINESS OF THESE MEN. "Blessed are they which are called to the marriage supper of the Lamb." It is not an invitation to every feast that will make a man happy. Not a snare or a danger can await them there. Not a single being will they see there who can do them harm or whom they would wish away.

(C. Bradley, M. A.)

I. THE DESCRIPTION OF THE BRIDEGROOM.

1. As the Lamb He is the one everlasting sacrifice for sin: He will not be other than this in His glory.

2. As the Lamb, suffering for sin, He is specially glorious in the eyes of the angels and all other holy intelligences; and so in His joyous day He wears that character.

3. As the Lamb He most fully displayed His love to His Church; and so He appears in this form on the day of His love's triumph.

4. As the Lamb He is best loved of our souls. Behold, how He loved us even to the death!

II. THE MEANING OF THE MARRIAGE SUPPER.

1. The completion and perfection of the Church. "His bride hath made herself ready."

2. The rising of the Church into the nearest and happiest communion with Christ in His glory. "The marriage of the Lamb is come." The espousals lead up to this.

3. The fulfilment of the long expectations of both.

4. The open publication of the great fact of mutual love and union.

5. The overflowing of mutual delight and joy. "Be glad and rejoice."

6. The grandest display of magnificent munificence in a banquet.

7. The commencement of an eternally unbroken rest. "He shall rest in His love." The Church, like Ruth, shall find rest in the house of her Husband.

III. THE PERSONS WHO ARE CALLED TO IT.

1. Those who are so called as to accept the invitation.

2. Those who now possess the faith which is the token of admission.

3. Those who love Bridegroom and bride.

4. Those who have on the wedding garment of sanctification.

5. Those who watch with lamps burning.

IV. THE BLESSEDNESS WHICH IS ASCRIBED TO THEM.

1. They have a prospect which blesses them even now.

2. They have great honour in being called to such a future.

3. They will be blessed indeed when at that feast, for — Those who are called will be admitted. Those who are admitted will be married. Those who are married to Jesus will be endlessly happy. How many a marriage leads to misery! but it is not so in this case.

(C. H. Spurgeon.)

A distinction seems to be drawn between "the marriage," and "the marriage supper" of the Lamb. "The marriage," takes place now, — "The marriage supper" is to follow by and by. "The marriage" is that act of union between each soul and Christ, when that soul, drawn by God's love and made willing by His grace, is linked to, and made one with, the mystical body of Christ. "The marriage supper" will be the public celebration, and the glorious consummation, of that union. Therefore there are differences. "The marriage" here, blessed and beautiful as it is, has its trouble and its separation. The soul has to leave, not without pain, what once was very dear to it. And some fear cannot help to mingle, even where love prevails. But at "the marriage supper" it will be all union, and no parting; and there will be no room for the shadow of a fear there. "The marriage" here is an individual act. One by one, each as God chooses, one here, and another there, a soul gives itself to Christ. "The marriage supper" will be the solemnity of the whole Church's collective partnership, one and another, with Jesus. "The marriage" here, at least so it seems, sometimes, to the poor Christian's heart, was capable of being dissolved again. But when "the marriage supper" comes, who will ever think of breaking the tie? In "the marriage" here, real and perfect though it be, there are intervals of distance; seasons, when there is no union between the soul and Him it loves. But in "the marriage supper," the felt and visible presence of Christ will be for ever and for ever. In "the marriage" here there were many who, though truly and indissolubly joined to Christ, yet often seemed to others, and seemed to themselves, not to be His. But at "the marriage supper" there will be no misunderstandings. Christ will have proclaimed His own; and the whole universe will confess Him, and His saints.

(James Vaughan, M. A.)

I. A RIGHT ESTIMATE OF HOLY SCRIPTURE.

1. These words which we find in the Old and New Testaments are true. Free from error, certain, enduring, infallible.

2. These are Divine words. Infallibly inspired, so as to be in very truth "the sayings of God."

3. These words are thus true and Divine in opposition to words of man. These may or may not be true. Pretended words of God. False prophets and men with addled intellects profess to speak in the name of God; but they lie.

4. These words are all of them truly Divine. Neither too severe to be true, nor too terrible to be uttered by a God of love, as some dare to say. Nor too good to be true, as tremblers fear. Nor too old to be true, as novelty-hunters affirm. Nor too simple to be truly Divine, as the worldly-wise insinuate.

5. These words are a blessing to us for that reason. What else can guide us if we have no sure revelation from God? How can we understand the revelation if it is not all true?

II. THE RESULT OF FORMING SUCH AN ESTIMATE. If you believe that "these are the true sayings of God" —

1. You will listen to them with attention, and judge what you hear from preachers by this infallible standard.

2. You will receive these words with assurance. This will produce confidence of understanding. This will produce rest of heart.

3. You will submit with reverence to these words, obey their precepts, believe their teachings, and value their prophecies.

4. You will expect fulfilment of Divine promises under difficulties.

5. You will cling to revealed truth with pertinacity.

6. You will proclaim it with boldness.

III. OUR JUSTIFICATION FOR FORMING SUCH AN ESTIMATE.

1. The Scriptures are what they profess to be — the word of God.

2. There is a singular majesty and power in them; and we see this when the truth of God is preached.

3. There is a marvellous omniscience in Scripture, which is perceived by us when it unveils our inmost souls.

4. They have proven themselves true to us. They warned us of the bitter fruit of sin, and we have tasted it. They told us of the evil of the heart, and we have seen it. They told us of the peace-giving power of the blood, and we have proved it by faith in Jesus. They told us of the purifying energy of Divine grace: we are already instances of it, and desire to be more so. They assured us of the efficacy of prayer, and it is true. They assured us of the upholding power of faith in God, and by faith we have been upheld in trial. They assured us of the faithfulness of God to His people as shown in providence, and we have experienced it. All things have worked together for our good hitherto.

5. The witness of the Holy Spirit in our hearts confirms our faith in Holy Scripture. We believe, and are saved from sin by believing. Those words must be truly Divine which have wrought in us such gracious results.

(C. H. Spurgeon.)

I. THE SCRIPTURE REPRESENTS GOD AS THE ONLY PROPER OBJECT OF RELIGIOUS WORSHIP.

II. THE ABSOLUTE SUPREMACY OF GOD IN ALL HIS GREAT AND ESSENTIAL ATTRIBUTES.

1. God is supreme in respect to His existence.

2. God infinitely surpasses all other beings in the immensity of His presence.

3. God far transcends all other beings in His knowledge.

4. God is absolutely supreme in wisdom.

5. God is supreme in power.

6. God is supremely excellent in His holiness, goodness, or benevolence.

III. IT IS ABSURD TO PAY RELIGIOUS WORSHIP TO ANY BEING WHO IS NOT POSSESSED OF THE ESSENTIAL ATTRIBUTES OF DIVINITY.

(N. Emmons, D. D.)

I. THE THEME OR BURDEN OF THE BIBLE IS JESUS. Not philosophy, nor science, nor theology, nor metaphysics, nor morality, but Jesus.

II. THE THEME OF BIBLE-ANNALS IS JESUS. Not mere history, but history as containing Jesus. Not the mere rise and fall of nations and kingdoms, but these as connected with the promised seed of the woman.

III. THE THEME OF THE PSALMS IS JESUS. It is not mere poetry, Hebrew poetry, that we find in them, but Jesus. It is poetry embodying Jesus; it is praise, of which every note is Immanuel.

IV. THE THEME OF PROPHECY IS JESUS. It is not certain future events, dark or bright, presented to the view of the curious and speculative; it is Jesus; earthly events and hopes and fears only as linked with Him.

(H. Bonar, D. D.)

(with Revelation 22:20): —

I. THE ONENESS OF THE TESTIFIER. He is the one God. The sender of the testimony is the one Jehovah; the subject of the testimony is the one Jesus; the inspirer is the one Spirit. Through many lips He has spoken, by many pens He has written; but it is the mind, the will, the purpose, the revelation of the one God that is here.

II. THE ONENESS OF THE MESSENGER. It is intimated here that it was one angel alone that was employed to communicate the testimony. He was sent to patriarchs and prophets of old, to apostles and brethren in later times. The instrument or medium of communication was a created being, an angel; but it was the same throughout.

III. THE ONENESS OF THE TESTIMONY. It is not many testimonies, but one; it is the word (not words) of God. It was given at sundry times and divers manners; in fragments and portions, great and small; yet there is unity throughout, not discord or contradiction — marvellous unity, which can only be accounted for on the fact that there was in reality but one writer, He to whom one day is as a thousand years, and that therefore the truths enunciated are the offspring of one mind, the thoughts of one heart. This testimony bore all upon one point, one person, one work, one kingdom. It was the "testimony of Jesus," that is, it testified of Him from first to last; for Christ is the all and in all of prophecy, the all and in all of the Bible.

(H. Bonar, D. D.)

JohnPatmosAdded, Addressing, Angel, Bidden, Blessed, Book, Bride-feast, Follows, Guests, Happy, Invitation, Invited, Lamb, Marriage, Receive, Sayings, Says, Supper, Truly, Wedding1. God is praised in heaven for judging the great harlot, and avenging the blood of his saints.
7. The marriage of the Lamb.
10. The angel will not be worshipped.
17. The birds called to the great slaughter.

Revelation 19:9

     1462   truth, in NT
     2039   Christ, joy of
     4112   angels, messengers
     4113   angels, agents of judgment
     4410   banquets
     5312   feasting
     5699   guests
     5710   marriage, customs
     7936   love feast
     8275   honesty
     8642   celebration

Revelation 19:6-9

     4476   meals

Revelation 19:7-9

     2315   Christ, as Lamb
     5654   betrothal
     5742   wedding
     9150   Messianic banquet

Revelation 19:9-10

     8623   worship, of God

January 22. "His Wife Hath Made Herself Ready" (Rev. xix. 7).
"His wife hath made herself ready" (Rev. xix. 7). There is danger in becoming morbid even in preparing for the Lord's coming. We remember a time in our life when we had devoted ourselves to spend a month in waiting upon the Lord for a baptism of the Holy Ghost, and before the end of the month, the Lord shook us out of our seclusion and compelled us to go out and carry His message to others; and as we went, He met us in the service. There is a musty, monkish way of seeking a blessing, and there is …
Rev. A. B. Simpson—Days of Heaven Upon Earth

King of Kings and Lord of Lords
And He hath on His vesture and on His thigh a name written, K ING OF K INGS AND L ORD OF L ORDS T he description of the administration and glory of the Redeemer's Kingdom, in defiance of all opposition, concludes the second part of Messiah Oratorio. Three different passages from the book of Revelation are selected to form a grand chorus, of which Handel's title in this verse is the close --a title which has been sometimes vainly usurped by proud worms of this earth. Eastern monarchs, in particular, …
John Newton—Messiah Vol. 2

The Lord Reigneth
Hallelujah; for the Lord God Omnipotent reigneth! T he book of the Revelation, being chiefly prophetical, will not, perhaps, be fully understood, till the final accomplishment of the events shall draw near, and throw a stronger light upon the whole series. But while the learned commentators have been, hitherto, divided and perplexed in their attempts to illustrate many parts of it, there are other parts well adapted for the instruction and refreshment of plain Christians. Particularly, those passages …
John Newton—Messiah Vol. 2

Departed Saints Fellowservants with those yet on Earth.
"I am thy fellowservant, and of thy brethren the prophets." The revelation made to St. John in the isle of Patmos, was a comfort to the suffering apostle, and a blessing to the church. "Blessed is he that readeth, and they that hear the word, of this prophecy." The beginning indeed was dark; the prophetic sketch, was for sometime, gloomy: It unfolded a strange scene of declensions and abominations, which were to disgrace the church of Christ and mar its beauty; and dismal series of woes on woes, …
Andrew Lee et al—Sermons on Various Important Subjects

The Saviour's Many Crowns
My brethren, it needs John himself to expound this glorious vision to you. Alas my eye has not yet seen the heavenly glory, nor has my ear heard the celestial song, I am therefore but as a little child among topless mountains, overawed with grandeur, and speechless with awe. Pray for me that I may utter a few words which the Holy Spirit may comfortably apply to your souls, for if he help me not, I am helpless indeed. With his divine aid, I dare to look upon the glorious diadems of our Lord and King. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

"They have Corrupted Themselves; their Spot is not the Spot of his Children; they are a Perverse and Crooked Generation. "
Deut. xxxii. 5.--"They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation." We doubt this people would take well with such a description of themselves as Moses gives. It might seem strange to us, that God should have chosen such a people out of all the nations of the earth, and they to be so rebellious and perverse, if our own experience did not teach us how free his choice is, and how long-suffering he is, and constant in his choice. …
Hugh Binning—The Works of the Rev. Hugh Binning

Christ's Kingly Office
Q-26: HOW DOES CHRIST EXECUTE THE OFFICE OF A KING? A: In subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies. Let us consider now Christ's regal office. And he has on his vesture, and on his thigh, a name written, "King of kings, and Lord of lords", Rev 19:16. Jesus Christ is of mighty renown, he is a king; (1.) he has a kingly title. High and Lofty.' Isa 57:15. (2.) He has his insignia regalia, his ensigns of royalty; corona est insigne …
Thomas Watson—A Body of Divinity

The Seventh (And Last) vision "On Earth"
E^7, xix. 17&151xx. 15. THE FINAL FIVE JUDGMENTS. We must get a complete view of these in order to embrace them all and view them as a whole. The Structure shows their true sequence: E^7., xix. 17-- 15. The Seventh (and Last) Vision "on Earth." E^7 A^1 xix. 17-21. MEN. The Judgment of the Beast and the False Prophet. B^1 xx. 1-3. SATAN. The Judgment of Satan (Before the Millennium). A^2 xx. 4-6. MEN. The Judgment of the overcomers. The "rest of the dead" left for Judgment. B^2 xx. 7-10. …
E.W. Bullinger—Commentary on Revelation

The Last Watch of the Night
C. P. C. Rev. xix. 7 It ends--the vigil of high festival, The solemn night of song; For lo! the crimson day has lit the hills, The day desired so long. From peak to peak there spreads the jasper glow, The morning star grows dim; How passing strange the joy that now we know-- So soon to look on Him! Oh, deeper than our longing and our love, More wondrous than our bliss, His love that waited while the ages rolled To welcome us as His! And now, the watching and the waiting o'er, The sin and sadness …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Moses' Prayer to be Blotted Out of God's Book.
"And Moses returned unto the Lord and said. Oh! this people have sinned a great sin, and have made them gods of gold. Yet now, if thou--wilt, forgive their sin; and if not, blot me, I pray they, out of thy book which than hast written." In the preceding discourse we endeavored to show that the idea of being willing to be damned for the glory of God is not found in the text--that the sentiment is erroneous and absurd--then adduced the constructions which have been put on the text by sundry expositors, …
Andrew Lee et al—Sermons on Various Important Subjects

That Worthy Name.
James ii:7. IN the second chapter of the Epistle of James the Holy Spirit speaks of our ever blessed Lord as "that worthy Name." Precious Word! precious to every heart that knows Him and delights to exalt His glorious and worthy Name. His Name is "far above every Name that is named, not only in this world, but also in that which is to come." (Ephes. i:21.) It is "as ointment poured forth" (Song of Sol. i:3); yea, His Name alone is excellent (Psalm cxlviii:13). But according to His worth that blessed …
Arno Gaebelein—The Lord of Glory

He Shall not Keep Silent.
THE heavens have long been silent. It is one of the leading characteristics of this present age, the closed, the silent heavens. But they will not be silent forever. "Our God shall come and shall not keep silence" (Ps. i:3). In His divine Patience the Lord has been at the right hand of God for nearly two thousand years. He will not occupy that place forever. It is not His permanent station to be upon the Father's throne. He has the promise of His own throne, which He as the King-Priest must occupy. …
Arno Gaebelein—The Lord of Glory

The Disciple, -- Master, what is the Real Meaning of Service? is it that We...
The Disciple,--Master, what is the real meaning of service? Is it that we serve the Creator and then His creatures for His sake? Is the help of man, who is after all but a mere worm, of any value to God in caring for His great family, or does God stand in need of the help of man in protecting or preserving any of His creatures? The Master,--1. Service means the activity of the spiritual life and is the natural offering prompted by love. God, who is Love, is ever active in the care of His creation, …
Sadhu Sundar Singh—At The Master's Feet

The Third vision "In Heaven"
H3, xi. 15-19-. THE SOUNDING OF THE SEVENTH TRUMPET. The Seventh Trumpet brings us back to Heaven and to the Third Vision seen there by John. For it is "in heaven" that the Trumpet is sounded. After it is sounded, we again hear the heavenly utterances which tell us of the design of this sounding. In xix. 1-16, heavenly voices again tell us of the completion of its effect. After it is sounded, and its object unfolded, there is a break; and an episode occupying chaps. xii., xiii. and xiv.; the effects …
E.W. Bullinger—Commentary on Revelation

All Fulness in Christ
The text is a great deep, we cannot explore it, but we will voyage over its surface joyously, the Holy Spirit giving us a favorable wind. Here are plenteous provisions far exceeding, those of Solomon, though at the sight of that royal profusion, Sheba's queen felt that there was no more spirit in her, and declared that the half had not been told to her. It may give some sort of order to our thoughts if they fall under four heads. What is here spoken of--"all fullness." Where is it placed--"in him," …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

An Advance Step in the Royal Programme
(Revelation, Chapters iv. and v.) "We are watching, we are waiting, For the bright prophetic day; When the shadows, weary shadows, From the world shall roll away. "We are watching, we are waiting, For the star that brings the day; When the night of sin shall vanish, And the shadows melt away. "We are watching, we are waiting, For the beauteous King of day; For the chiefest of ten thousand, For the Light, the Truth, the Way. "We are waiting for the morning, When the beauteous day is dawning, We are …
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity

The Living One
"I am He that liveth, and was dead" (i. 18). (...) (ho zon), THE LIVING ONE. Like the previous title, it is used as a special designation of the One whose unveiling is about to be shewn to John. Its use is peculiar to Daniel and Revelation. The two books thus linked together by it are linked as to their character and subject matter in a very special manner. It is used twice in Daniel:- Dan. iv. 34 (31 [19] ) and xii. 7; and six time in Revelation:- Rev. i. 18; iv. 9,10; v. 14; x. 6; and xv. 7. [20] …
E.W. Bullinger—Commentary on Revelation

The Seventh vision "In Heaven"
H^7. Chap. xix. 1-16. The final heavenly Utterances and Actions. We now come to the last of the seven Visions seen "in Heaven," which is the subject of chap. xix. 1-16, giving us the final heavenly Utterances and Actions which lead up to, explain, and introduce the five concluding judgments which close up the things of Time, and pass on to what we call the Eternal State. This last Vision "in Heaven" is divided into two parts, each having its own independent construction. The first contains the words …
E.W. Bullinger—Commentary on Revelation

An Appendix to the Beatitudes
His commandments are not grievous 1 John 5:3 You have seen what Christ calls for poverty of spirit, pureness of heart, meekness, mercifulness, cheerfulness in suffering persecution, etc. Now that none may hesitate or be troubled at these commands of Christ, I thought good (as a closure to the former discourse) to take off the surmises and prejudices in men's spirits by this sweet, mollifying Scripture, His commandments are not grievous.' The censuring world objects against religion that it is difficult …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Opposition to Messiah Ruinous
Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter's vessel T here is a species of the sublime in writing, which seems peculiar to the Scripture, and of which, properly, no subjects but those of divine revelation are capable, With us, things inconsiderable in themselves are elevated by splendid images, which give them an apparent importance beyond what they can justly claim. Thus the poet, when describing a battle among bees, by a judicious selection of epithets …
John Newton—Messiah Vol. 2

The Lord's Supper
We are approaching now the end of our Saviour's life. The last week has come, and we are in the midst of it. This is called Passion week. We commonly use this word passion to denote anger. But the first and true meaning of the word, and of the Latin word from which it comes, is--suffering. And this is the sense in which we find the word used in Acts i: 3. There, St. Luke, who wrote the Acts, is speaking of Christ's appearing to the apostles, after his resurrection, and he uses this language: "To …
Richard Newton—The Life of Jesus Christ for the Young

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision D. Parable of the Marriage of the King's Son. ^A Matt. XXII. 1-14. ^a 1 And Jesus answered and spake again in parables unto them, saying, 2 The kingdom of heaven is likened unto a certain king, who made a marriage feast for his son, 3 and sent forth his servants to call them that were bidden to the marriage feast: and they would not come. 4 Again he sent forth other servants, saying, Tell them that are bidden, Behold, I have made …
J. W. McGarvey—The Four-Fold Gospel

Consolations against the Fear of Death.
If in the time of thy sickness thou findest thyself fearful to die, meditate-- 1. That it argueth a dastardly mind to fear that which is not; for in the church of Christ there is no death (Isa. xxv. 7, 8), and whosoever liveth and believeth in Christ, shall never die (John xi. 26). Let them fear death who live without Christ. Christians die not; but when they please God, they are like Enoch translated unto God (Gen. v. 24;) their pains are but Elijah's fiery chariot to carry them up to heaven (2 …
Lewis Bayly—The Practice of Piety

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