HE OLD TESTAMENT closes with the word curse. The New Testament begins in the Sermon on the Mount with a blessing, and it closes with seven beatitudes in this last book. We will take them in what may perhaps be the most natural order, although any order will be instructive.
I.
“Blessed is he that readeth and they that hear the words of this prophecy and keep those things that are written therein: for the time is at hand.” Rev. i., 3.
A benediction is pronounced especially on those who study this last message of Christ to the church. There is nothing said of the danger of misinterpreting prophecy, or of the possibility of venturing into things mysterious and dark. We have been cautioned from childhood against looking too closely into these things. On the contrary, a blessing is pronounced on those who study and love it, in dependence on the Holy Spirit for guidance, who hear and read and keep the words of the prophecy of this book. I am afraid this blessing has been lost to a good many. It is quite common to hear the expression “I don’t pretend to understand this book, and I don’t expect to. I leave it to those who have special light about it.”
This last book of the New Testament was given by Christ after the apostles had passed away, and it was given above all others to the centuries since the apostles, and particularly to the time near the end. As a mariner near shore needs to understand the shoals, and rocks near the port, so this book is written for the time near the close of the age. There are difficulties in it. The purest sterns are generally hid in the hardest kind of rock, and the sweetest kernels are found in the hardest shells. It is written in parables that the careless may not understand, but the humble may, without fear of being misinformed, if they study the book in faith, taking simply its plain literal sense. Then there will be no more trouble with it than with any other book. Blessed are they that read and continue to read it.
II.
“Behold I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.” Rev. xxi., 7.
This is not a benediction on the hearer, simply as a general student of prophecy. It is on those who have read, and having come to a close study, have understood it, and with a keen sense of their responsibility have earnestly consecrated themselves to keep the sayings of the book. It is full of practical directions about daily life. Perhaps no book in the Bible looks more searchingly into this. In the first of the book, in the letters to the seven churches in Asia, Christ is represented with eyes as a flame of fire, searching as He passes through the midst of the church. It is an intensely practical picture. He is searching to see if His people are separated from spiritual evil from fear of suffering, from the love of the world, whether they are discouraged by weakness, are willing to suffer death for Him, or whether they need to be awakened out of the sleep of Laodicea. As the book goes on there are solemn warnings to watch and keep the garments lest the soul walk naked, also to be ready for the signs of His coming, and for His coming itself. There are special warnings given about His coming, and it is our business to be ready for it.
III.
“Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” Rev, xxii., 14.
At first sight this looks like earning our place in Heaven, but in looking at the Revised Version we see the wording is changed a little and justly changed. The error was made by some old transcriber who thought the text expressed a little too much free grace and not enough of works, and so he helped the gospel out a little by changing the reading. The two expressions, “Do His commandments,” and “Wash the robes,” are nearly the same in the Greek, with the exception of one letter in each word. The old M.S.S. read, “Blessed are they that wash their robes, that they may have right,” etc. This gives the true sense of the gospel. This blessing cannot possibly be received by any one who is not living a truly sanctified life, such as the whole New Testament is constantly unfolding. The requirement for this admits of no exception, and we must have a heart which has Christ within it to enable us to do so. It is the same old gospel of cleansing through the life blood of Jesus Christ. In one of the earlier chapters of Revelation we have the same thought. “These are they who came out of great tribulation and have washed their robes and made them white in the blood of the Lamb.” So in this later vision of the bride and preparation for the coming of the bridegroom, we find the same thought. The doctrine of cleansing through the blood is ever kept prominent in this book. The Lamb is the central figure. Washing the robes means not only pardon but the cleansing of the whole life. Blessed are they that wash their robes, and constantly keep them in the fountain, and so are always white and clean.
IV.
Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame. Rev. xvi., 16.
It is not enough to wash the robes; we must also watch the robes. They must not only be cleansed, but we must watch to see they do not become stained. “Behold I come as a thief.” Jesus was about to appear and steal away His people. They would be withdrawn in silence and the world would scarcely know where they were gone. By some glorious process they were carried away, but only those who were ready were taken. John tells us something of the surroundings and accompanying events of the time when this shall occur, and they are the same as the time in which we live. “I saw three unclean spirits like frogs come out of the mouth of the dragon.” “They are the spirits of devils working miracles.” Undoubtedly these are the demon forms of evil that are going throughout the world today, spiritualism, socialism, horrible evil of all kinds. The spirit of evil is sweeting over the world in defiance of God’s word and authority, and Christ’s warning is to His people that they keep their garments on. They are not merely to have their own character right but to have the divine garments on. The order is peremptory. It seems almost as if they are to sleep with the garments on, almost as if they are to sleep in the attitude of watchfulness. The foolish virgins slept without being ready, and they could not go in to the marriage. And so He says, “Watch, for ye know neither the day nor the hour wherein the Son of Man cometh.”
Again there is given a beatitude for those who die in this hope.
V.
“Blessed are the dead which die in the Lord from henceforth; yea, saith the Spirit, that they may rest from their labors; and their works do follow them.” Rev xiv., 13.
They are not going to be excluded who die, and in the semblance of sleep rest from their irksome fatiguing labor, but their works, glad, holy, good works follow them. On earth these still live on till Jesus comes and gathers them up. They are happy now, consciously so, but they will not receive the fulness of their reward till we get ours. We know they are blessed now, at rest and conscious, and when He comes they will be made perfect. If we die before that event we shall wait for it too, so that whether we watch with the living or sleep with the glorified dead we shall all be reunited to share the glory when he comes.
VI.
“Blessed are they that are called unto the marriage supper of the Lamb.” Rev. xix., 9.
These are not the dead, but the living when He comes. It includes also all who die in this blessed hope and all who are wedded in spirit to the Bridegroom and are robed and waiting for His coming. To the marriage supper of the Lamb, they are called as the bride. In the passage just before it is spoken of as being near; “and his wife hath made herself ready, and to her was granted that she should be arrayed in fine linen, clean and white.” They were given to her as a gracious grant, robes white and clean, even Christ’s own personal purity. Then comes the blessed fulfillment of the promise of His coming. John saw heaven opened and a white horse, and he that sat on him was Jesus, and the armies of heaven, a great procession, followed Him on white horses. The bride came behind the glorious leader, and angels and the whole universe looked on. Was there ever such a happy sight. It is worth while to know trial here to sit there side by side with Jesus on that day.
There must first come the bond of love. The name Ishi, husband, must be learned here; we must know of taking Christ into the very being; we must hear his voice not falling on a cold ear, but breathing into our very spirit. We must be taken into an intense union with Him. He says, “I have betrothed thee unto me in righteousness.” There is no experience yonder, but is first had here, we will find no joy there that did not begin here. The blessed consummation, the thrill of joy and love we must know in part at least here. When all is dark and trying around us if we can know His secret voice to turn our darkness into day, what must it to be untrammeled and free in the sunlight of His presence, like a bird that has burst the bars of its cage and flown away into the infinitude of heaven. Blessed are they who know Jesus in this way. Do you know this joy dear friends or is this all sentimental talk, idle words with little meaning to you? Do you know of drawing near to the secret place and being conscious of touching something real, even His own great heart of love? You are satisfied then, everything that distracts is taken away, swallowed up in rest, and the sacred rapture of His love. What is the meaning of these wonderful expressions running through the Bible if they do not point forward to such an experience here?
“I have loved thee with an everlasting love; therefore with loving kindness have I drawn thee.”
What is the meaning of this cry? I remember thee, the kindness of thy youth, the love of thine espousals.”
What is the meaning of this? “I am my beloved’s, and my beloved is mine.”
What is the meaning of the rapturous view of the Lord Jesus Christ in the glorious vision of Hosea? What is the meaning of these and many other similar passages if they do not point forward to that joy of joys, that love of loves, that day of days the marriage supper of the Lamb. Blessed are they who are called to it.
VII.
“Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.” Rev. xx., 6.
This is the resurrection of the dead who died in the Lord, and also a blessed vision of the translation of his children who did not die but who put on immortality in a moment and they together sat down on the throne of the millennial world. All who read Revelation with a candid mind will be compelled to acknowledge there are two resurrections spoken of there, one of the holy and another of the unholy.
The millennium closes with a terrible sight, the throne of judgment is set the throne of terror, the great and terrible day of the Lord in sight of the very smoke and fire of the pit. But His beloved ones have escaped that judgment. The first resurrection may be even now impending, how near we cannot tell, no man can tell. If the scenes around us can be taken as any forewarning the end cannot be far distant. This is the resurrection Paul speaks of in Philippians iii., 11, the resurrection from among the dead. It is an elect or select resurrection, gathering up God’s chosen and redeemed ones. Blessed and holy is he that hath part in it, the unholy have no part there. They slumber on in the unclean grave, they lie there in corruption till called to that terrible bar. But the blessed ones are entering into the promise that they shall live and reign with Christ a thousand years. They are beyond all suffering, all sin, all trial that could arise from their mortal frame. All tears are wiped away, Satan is bound, and they are with the personal Christ and see Him as He is. They are blessed because they can serve at His side and know of the fulfillment of plans which have been baffled here. They are blessed because there is no prospect on the other side of separation, no thought of the grave, or of the break death must bring at last. There is no dark tomorrow.
Life’s exile hast all told its broken story
Night, death and evil gone
This more than Egypt shame exchanged for Canaan glory
And the bright City won.
Blessed are they that shall share these glorious benedictions.