« PrécédentContinuer »
glory had filled not only the inner apartment in which the priests had placed the Mercy-seat, but the holy place or outer apartment in which the priests usually officiated, so that the priests could no longer continue there (1 Kings viii. 10). All were in the court without, in that part where the altar stood, viz. before the sanctuary (See 2 Chron. vi. 11. 13.); and when Solomon had ended his prayer, fire came forth from the sanctuary (from which the priests had been expelled by the luminous cloud), the prepared place of God's sitting, THE HEAVEN, and fell upon and consumed the sacrifice la glorious token of divine acceptance. The coincidence of the circum
. stances stated respecting this heaven—the place prepared by Solomon for the God of Israel to dwell in, and those stated by John respecting the heaven that he describes, are very striking. In Solomon's heaven there was a seat or throne (the Mercy-seat), so there is in John's : Solomon's heaven was a speaking-place (an oracle), and from Solomon's heaven came fire to consume the sacrifice: from the throne described by John also proceed voices and lightnings, Rev. iv. 5., and the seat in each is occupied by one to whom divine honors are paid. Other coincidences have been before pointed out, and need not be repeated.
It seems to me impossible, from these pre
mises, to come to any other conclusion than that the scene of John's Vision was the sanctuary ; and that the throne which he saw, already set in the heaven, was the mercy-seat, seen through the thura [Gópe]; which, except on the great day of atonement, was always closed by the veil : but instead of seeing there a high priest of the Tribe of Levi, he saw a priest pertaining to another tribe,to the tribe of Judah, of which tribe Moses spake nothing concerning priesthood,- even him who is a priest for ever after the order of Melchizedec. This was the personage whom John sáw in the habit of a priest “in the midst of the seven golden lamp-stands,” and “having in his
. right hand seven stars :"--that is, he saw him opposite the centre light of the seven, here called stars, and his hand occupied with the lights. It was the office of the priest every morning to trim the lamps and put them in order, and this was done by the priest seen by John, in dictating the epistles to the seven churches,-for, in Ch. i. the lights or stars are made to symbolize the messengers of the churches to whom the epistles were addressed.
The foregoing are not the only passages which serve to prove that “the heaven," in which John saw the opened entrance and the throne, was the sanctuary. In proportion as the relation which subsists between the different things mentioned
in the Apocalypse is discovered, our knowlege of the particulars will be extended. This is made very obvious by the case before us; for it so happens that in other passages the place in which John was, in his vision, is actually called the SAŃCTUARY, In Ch. xi. 1. a measuring rod is given to John, and he is commanded to measure τον ναόν του Θεού, the sanctuary of God,C.V. the temple; but the Noun vaòs never means the temple generally, but always the holy place, though this circumstance has been overlooked by all our Translators, except Campbell...See on this word his Preliminary Dissertations. The same sanctuary is again mentioned in the 19th verse of Ch. xi., and elsewhere.
From the facts that have been established we are now in a condition to proceed to another enquiry, which, however, will not occupy much time: 'namely, --Whom did John see sitting on the throne, in the heaven, or holy of holies?
8.6. Particulars respecting the Kathēmenos or
In Rev. xxij. 12, 13. the speaker says " Behold “I am coming quickly, and my reward with me, to
requite to every one as his work shall be. I AM TO « Α και το Ω, ο πρώτος και ο έσχατος, η αρχή και το Téños, THE ALPHA AND THE OMEGA, THE
“FIRST AND THE LAST, THE BEGINNING AND “THE END.” I have no doubt thatthe speaker in this passage is the same that speaks in v. 16., namely Jesus CHRIST; but as commentators are not agreed on this point, I shall not take it for granted, but will establish the fact by evidence. All that I remark at present is, that, whoever may be the person, he is “The A AND THE 12,” " -he is “ The FIRST AND THE LAST," he is “ THE BEGINNING AND THE END."
In Ch. xxi. 5, 6. the Sitting one (o xaohuevos) declares, respecting himself, that he is, tò A mai το Ω, η αρχή και το τέλος, “ The Alpha and the Omega, The Beginning and the End.” From this we learn that he who is called The ALPHA AND THE OMEGA, THE BEGINNING AND THE END, is The KathỆMENOS (the Sitting One), and consequently that the one SITTING
THE ONE ON THRONE is the speaker in the passage quoted from Ch. xxii, 13. But who is this individual
We obtain an answer to this question, by attending to what is said by him who addresses the church in Smyrna (Ch. ii. 8.), -" These
“ things saith ο πρώτος και ο έσχατος, THE FIRST “And The Last." It has already been proved that the Epistles to the Seven Churches were dictated by Jesus Christ, or, as expressed in the verse from which we have just been quoting, hinn“ who became dead but liveth." Here he
informs us that he is the individual called “The First and The Last;" but he who is so called is also The BEGINNING AND THE END, (xxii. 12.) and The ALPHA AND THE OMEGA; and, as we have seen, in the paragraph immediately preceding, also the KATHEMENOS, or THE ONE WHO SITTETH UPON THE THRONE: and it has also been shown that the same Jesus, who dictated the Epistles, is also called THE ROOT OF DAVID-THE OFFSPRING OF DAVID—and THE LAMB.
Thus it is proved that the individual who, in the characteror office of the Ratifier, or Confirmer of the Covenant, is called “ The Lamb in the midst
the throne,” is, under some other aspect or in some other character, called “THE SITTING ONE, upon the throne.” What this other character is, the reader who has attended to what has been stated in these dissertations, will already have anticipated. The Priest after the order of Melchizedec must be king as well as priest—a king upon his throne.
We have seen that Jesus Christ, The Son OF GOD, who is THE ONE SITTING UPON THE THRONE and THE LAMB, is το Α και το Ω, «THE ALPHA AND THE Omega." Let us attend then to what the Alpha and Omega himself saith in Rev. i. 8.-Εγώ είμι το Α και το Ω, λέγει Κύριος και Okos" I am THE ALPHA AND THE OMEGA, saith