In xxi. 8 we have, "But the fearful, and unbelieving, and the abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all lies, shall have their part in the lake which burneth with fire and brimstone: which is the second death." If we give to this symbolism, as consistency requires, {101} an interpretation analogous to that applied to Rev. xx. 10, we shall conclude that sinners of all classes will eventually have no cognizable existence, transgression being brought to an end by the effect of the general judgment and the pains of the second death. This may explain why it is added, "which is the second death." It is worthy of remark that "all lies" are said to have their part in "the lake" although the casting of lies into a lake is objectively an impossibility. But this variation of the designation ("lies" being put for "liars") may be intended to signify generally that all transgression disappears, because transgressors cease to be cognizable as transgressors.
There is another thing to be noticed respecting the same passage: it contains no such clause as, "They shall be tormented day and night to the ages of ages," which occurs at the end of Rev. xx. 10. This omission may be accounted for on the principle stated in p. 96, according to which expressions involving time are not applicable to the condition of things in the new creation, in which time exists no more.
I take the occasion to remark here that the above-cited clause appears to be the only passage in the Apocalypse which asserts the perpetuity of personal experience of torment, as distinct from the perpetuity of its effect; also that the personal subject of the verb basanisthêsontia, according to grammatical rules, would be the devil, the beast, and the {102} false prophet, each of which is represented as personal, and endowed with volition and power. But these, as I have maintained in p. 61, are the powers which, according to the law of opposites, are antagonist to God the Father, the Holy Ghost, and the Son of God; and the assertion that they are tormented for ever and ever may be taken to mean, according to the principle of interpretation explained in p. 97, that they exist necessarily, but only as they exist, when subdued, in the contempt and hatred in which they are held by those who have felt their power and have overcome it, this spiritual effect being a condition of immortality. (See end of p. 61.)
It remains to speak of one other subject connected with the revelations made in the Apocalypse, which, understood as it respects our argument, is of very great moment, inasmuch as it has relation to the means by which the spirit of man is endowed with immortality. The Son of God is named in the Apocalypse "The Word of God" (xix. 18), "King of kings and Lord of lords" (xvii. 14, and xix. 16), "the root and the offspring of David, the bright and morning star" (xxii. 16), and by other titles expressive of honour and dignity; but no name occurs so frequently, and in such various applications, as "the Lamb." What, it may be asked, is the reason for this? In order to answer this question let us take into consideration some instances, specially {103} significant, in which this name occurs. From what is recorded in chap. v. 6-13 as having been seen in vision by the apostle, we are instructed as follows respecting the character and office of the Lamb: "In the midst of the throne [the seat of the Lord God Almighty] and of the four living beings, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns [emblematic of perfect power] and seven eyes [perfection of wisdom], which are the seven Spirits of God sent forth into all the earth." And he came and took out of the right hand of Him who sat upon the throne a book "sealed with seven seals." "And when he had taken the book, the four living beings and four and twenty elders fell down before the Lamb…. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for thou wast slain." Then "an innumerable company of angels" (Heb. xii. 22) was heard to say with a loud voice, "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every created thing which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all things in them, were heard to say, Blessing, and honour, and glory, and power be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever."
Then follows in chap. vi. the opening of the seven {104} seals, which, from the descriptions given at the successive openings, appear to symbolize the various kinds of human experience, both good and evil, which mark the course of events in the present world, all centering in the work of redemption by the sacrifice of the Son of God; on which account the Lamb slain can alone open the seven seals and disclose their meaning. At the end of what is said relative to the sixth seal mention is made of "the great day of the wrath of the Lamb," which, because by reason of the sins of men he was so unjustly slain, is ordained to be seen and felt by the whole world after the termination of the present age (see Rev. i. 7). The expectation of that wrath, although none can escape it, all but very few in the present day are unwilling, through terror or unbelief, to entertain. The state of terror of all classes at the signs of the approach of that day appears to be described at the end of the chapter. (See vi. vv. 15-17.)
Next, in chap. vii., comes the sealing of all the elect, represented symbolically by the sealing of twelve thousand of each of the twelve tribes of Israel, the number twelve specially signifying election. Then in vv. 9-17 is recorded a most wonderful vision. The seer says, "After this I beheld, and, lo, a great multitude, whom no man could number, of all nations, and tribes, and peoples, and tongues, standing before the throne and before the Lamb, clothed with white {105} robes, and palms in their hands: and they cry with a loud voice, saying, Salvation to our God who sitteth upon the throne, and to the Lamb." This multitude whom no man can number, the number of whom is elsewhere said to be as "the sand of the sea," must embrace all that are not of the number of the elected and sealed one hundred and forty-four thousand, and their ascription here of praise to God for salvation accords with the teaching of St. Paul, that "God is the Saviour of all men, especially of those that believe." This is made still plainer by what is said respecting this multitude clothed in white robes in vv. 14-17. The seer is told by one of the elders that "These are they who come out of the great tribulation, and washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve Him day and night in His temple; and He that sitteth on the throne shall dwell among them. And they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb who is in the midst of the throne will feed them, and will lead them to fountains of waters of life; and God will wipe away all tears from their eyes." It is evident that the revelation here made is proleptical, describing a state of things identical with that which in Rev. xxi. 3, 4 (before quoted in p. 93), is said to pertain to the new heavens and the {106} new earth. The explanation that may be given of this anticipation of the subsequent revelation is referable to a principle which governs much that is contained in Scripture, although it has been generally overlooked—the principle, namely, of following sometimes an order determined by relativity, although it sets aside order as to time. This, however, is not done except for some purpose. In the present instance, the effect of declaring the salvation of all men in immediate sequence to the sealing of the elect for salvation, is to indicate that the general scheme whereby all eventually partake of salvation consists of related and progressive parts to be unfolded by course of time.
The name of "the Lamb" is also given to our Lord in various other passages, which, with the view of contributing to the general argument, I proceed now to cite and make some remarks upon. The accuser of the brethren (Satan) is overcome by those who loved not their lives unto death, "on account of the blood of the Lamb" (xii. 10, 11). The beast will be worshipped by all dwellers upon earth "whose names are not written in the book of life of the Lamb slain from the foundation of the world" (xiii. 8). "A Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written on their foreheads…. These are they who follow the Lamb wheresoever he goeth. {107} These were purchased from among men, the firstfruits to God and to the Lamb" (xiv. 1, 4). The worshippers of the beast "shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb" (xiv. 10). Those who have gotten the victory over the beast "sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of the nations. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee, because thy judgments are made manifest" (xv. 2-4). The law given by Moses, and the gospel of Jesus Christ, constitute together a great and wonderful [oe]conomy, redounding to the praise and glory of God, and to the salvation of man. Kings of the earth "shall make war with the Lamb, and the Lamb shall overcome them, because he is Lord of lords and King of kings, and they that are with him are called, and elect, and faithful" (xvii. 14).
The marriage of the Lamb and his bride—that is, the union of Christ with the whole assembly of the redeemed—does not take place till "the wife has made herself ready," till she has arrayed herself in the fine linen, clean and white, which it was given her to put on, the fine linen being "the righteousness of saints" (xix. 7, 8). This doctrine accords well {108} with the view taken throughout this Essay, namely, that righteousness (the "unspeakable gift," 2 Cor. ix. 15) is necessary as an antecedent condition of salvation, and therefore of immortality. It is further to be noticed that this union between the Lamb and the bride is not perfected while time lasts, requiring the condition of a new creation. For it was not till the first heaven and the first earth passed away that John "saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband" (xxi. 2), and that "the Lamb's wife" was shown to him by "one of the seven angels that had the seven vials full of the last seven plagues" (xxi. 9). The performance of this office by an angel who in the antecedent judgment had been a minister of wrath and punishment, may be taken to be significant of the means by which the glorious consummation is brought about.
Finally, we have in the following concluding portions of apocalyptic prophecy a description of what may be said to constitute the joy of the marriage supper, namely, the perfection through righteousness, not only of the union between Christ and the elect Church, but also of that between God and all peoples. Speaking of "the holy city Jerusalem," John says, "I saw no temple therein; for the Lord God Almighty and the Lamb are the temple of it. And the city hath no need of the sun, neither of the {109} moon, to shine on it; for the glory of God gave light to it, and the Lamb is the lamp thereof. And the nations shall walk by the light of it, and the kings of the earth bring their glory into it. And the gates of it shall not be shut by day, for there will not be night there. And they shall bring the glory and honour of the nations into it. And there shall not enter into it anything unclean, and that worketh abomination and lying, but only they that are written in the Lamb's book of life" (xxi. 22-27). The seer goes on to say, "And he showed me a river of water of life, bright as crystal, coming forth from the throne of God and of the Lamb. In the midst of the street of it and of the river, on the one side and the other [the river being in the middle of the street, and the tree spreading from one side to the other], was the tree of life, producing twelve fruits, and yielding its fruit according to each month; and the leaves of the tree are for the healing of the nations. And there shall be no more curse; and the throne of God and of the Lamb shall be in it, and His servants shall serve Him: and they shall see His face, and His name shall be on their foreheads. And night shall be no more: and they shall have no need of light of a lamp, and light of the sun; because the Lord God will give them light, and they shall reign to the ages of ages" (xxii. 1-5).
The foregoing citations, and indeed the whole tenor of the contents of the Apocalypse, clearly point to the {110} conclusion that what is symbolized by "the Lamb" and "the Lamb slain" runs through all it teaches respecting the course of experience and future destination of the race of man—is "the lamp" that enlightens the whole. Now, I think I may assert that the reason this is so is given by the arguments adduced in this Essay. It has been maintained that on the day that Adam fell into disobedience by the wiles of Satan, his Creator made a promise by covenant that he and his offspring should in the end be freed from the power of Satan and evil, and partake of immortality. The terms of the covenant were that man must pass through toil, and pain, and death, that thereby his spirit might be formed for receiving the gift of an immortal life. Evidence of an intelligent belief of the efficacy of these conditions was given by the faithful of old by their sacrificing clean animals, and surety for the fulfilment of the covenant was given on God's part by a favourable acceptance, either directly or mediately, of this expression of their faith. In process of time the only begotten Son of God, out of sympathy with suffering humanity, and from knowledge of his Father's purpose towards us, satisfied in his own person the very same conditions, and thus at once exemplified and justified the means by which that purpose is accomplished. At the same time he made sure the grounds for belief of the fulfilment of the covenanted promise, first by marvellous {111} works before he suffered, which showed that he had command over all the ills of humanity, and after his death, by resurrection from the grave the third day, which gave proof of the reality of a power that could overcome death. The miracles of Christ are an essential part of the work of his ministry, inasmuch as they were needed to prove that he possessed power greater than that of his adversaries, and consequently that he submitted voluntarily to be "led as a lamb to the slaughter," and to endure all the pain and indignities of the cross. Out of love towards those whom he vouchsafes to call his brethren, he showed how they must undergo physical suffering and the pains of death in order that their spirits might be formed for an endless life. It was with understanding and belief that the way to life was made sure by fellowship with Christ in suffering, that some of the most favoured of his faithful followers, apostles and apostolic men, willingly suffered after his example.