"And he carried me away," &c. Mark, And he carried me [away] &c.
As a man must have much of the Spirit that sees much of G.o.d, and his goodly matters; so he must be also carried away with it; he must by it be taken off from things carnal and earthly, and taken up into the glory of things that are spiritual and heavenly. The Spirit loveth to do what it doth in private; that man to whom G.o.d intendeth to reveal great things, he takes him aside from the lumber and c.u.mber of this world, and carrieth him away in the solace and contemplation of the things of another world; "And when they were alone, he expounded all things to his disciples" (Mark 4:34).
Mark, and when they were ALONE; according to that of the prophet, "Whom shall he teach knowledge, and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the b.r.e.a.s.t.s" (Isa 28:9). Whence observe also, he is the man that is like to know most of G.o.d, that is oftenest in private with him (Luke 2:25-38). He that obeyeth when G.o.d saith, Come up hither, he shall see the bride, the Lamb"s wife. For "through desire a man having separated himself, seeketh and intermeddleth with all wisdom" (Pro 18:1).
"And he carried me away in the spirit to a great and high mountain."
Thus having showed his frame, and inward disposition of spirit, he now comes to tell us also of the place or stage on which he was set; to the end that now being fitted by illumination, he might not be hindered of his vision by ought that might intercept. He carried me away in the Spirit to a great and high mountain. Thus did G.o.d of old also; for when he showed to Moses the patterns of the heavenly things, he must ascend to the Mount Sinai (Exo 19:3).
He must into the mount also, when he hath the view of the Holy Land, and of that goodly mountain Lebanon (Deu 32:49). Whence we may learn that the things of G.o.d are far from man, as he is natural; and also that there are very great things between us and the sight of them: none can see them but such as are carried away in the Spirit and set on high.
"...To a great and high mountain." This mountain therefore signifieth the Lord Christ, on which the soul must be placed, as on a mighty hill, whereby he may be able his eyes being anointed with spiritual eye salve, to see over the tops of those mighty corruptions, temptations, and spiritual enemies, that like high and mighty towers are built by the wicked one, to keep the view of G.o.d"s things from the sight of our souls (2 Cor 10:5,6). Wherefore Christ is called the Mountain of the Lord"s house, or that on which the house of G.o.d is placed; he is also called the Rock of ages, and the Rock that is higher than we. "The hill of G.o.d is" an high hill, as Bashan; "an high hill, as the hill of Bashan" (Psa 68:15). This is the hill from whence the prophet Ezekiel had the vision of this city (Eze 40:2); "And upon this rock [saith Christ] I will build my church, and the gates of h.e.l.l shall not prevail against it"
(Matt 16:18).
[FIRST. The Vision of the Holy City in General.]
"And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem." Having thus told us how, and with what he was qualified, he next makes relation of what he saw, which was that great city, the holy Jerusalem.
Jerusalem, in the language of the Scripture, is to be acknowledged for the church and spouse of the Lord Jesus; and is to be considered either generally or more particularly. Now as she is to be taken generally, so she is to be understood as being "the whole family in heaven and earth," (Eph 3:15); and as she is thus looked upon, so she is not considered with respect to this or that state and condition of the church here in the world, but simply as she is the church: therefore it is said, when at any time any are converted from Satan to G.o.d, that they "are come unto Mount Zion, and unto the city of the living G.o.d, the heavenly Jerusalem; and to an innumerable company of angels; to the general a.s.sembly and church of the first-born which are written in heaven; to G.o.d the judge of all, and to the spirits of just men made perfect; and to Jesus,--and to the blood of sprinkling" (Heb 12:22,24).
But again, as Jerusalem is thus generally to be understood, so also she is to be considered more particularly: 1. Either as she relates to her first and purest state; or, 2. As she relates to her declined and captivated state; or, 3. With reference to her being recovered again from her apostatized and captivated condition.
Thus it was with Jerusalem in the letter; which threefold state of this city shall be most exactly answered by our gospel Jerusalem, by our New Testament church. Her first state was in the days of Christ and his apostles, and answereth to Jerusalem in the days of Solomon; her second state is in the days of antichrist, and answereth to the carrying away of the Jews from their city into Babylon; and her third state is this in the text, and answereth to their return from captivity, and rebuilding their city and walls again: all which will be fully manifest in this discourse following.
[This city is the gospel church returning out of antichristian captivity.]
Besides, that this holy city that here you read of is the church, the gospel church, returning out of her long and antichristian captivity; consider,
First, She is here called a city, the very name that our primitive church went under (Eph 2:19); which name she loseth all the while of her apostatizing and captivity under antichrist; for observe, I say, all the while she is under the scourge of the dragon, beast, and the woman in scarlet, &c. (Rev 13), she goeth under the name of a woman, a woman in travail, a woman flying before the dragon, a woman flying into the wilderness, there to continue in an afflicted and tempted condition, and to be glad of wilderness nourishment, until the time of her enemies were come to an end (Rev 12).
Now the reason why she lost the t.i.tle of city at her going into captivity is, because then she lost her situation and strength; she followed others than Christ, wherefore he suffered her enemies to scale her walls, to break down her battlements; he suffered, as you see here, the great red dragon, and beast with seven heads and ten horns, to get into her vineyard, who made most fearful work both with her and all her friends; her gates also were now either broken down or shut up, so that none could, according to her laws and statutes, enter into her; her charter also, even the Bible itself, was most grossly abused and corrupted, yea, sometimes burned and destroyed almost utterly; wherefore the Spirit of G.o.d doth take away from her the t.i.tle of city, and leaveth her to be termed a wandering woman, as aforesaid. "The court which is without the temple [saith the angel] leave out, and measure it not, for it is given unto the Gentiles; and the holy city shall they tread under foot forty and two months" (Rev 11:2). "The holy city shall they tread under foot"; that is, all the city const.i.tutions, her forts and strength, her laws and privileges for a long time, shall be laid aside and slighted, shall become a hissing, a taunt, and a byword among the nations. And truly thus it was in the letter, in the destruction of Jerusalem by the king of Babylon and his wicked instruments, by whose hands the city was broken up, the walls pulled down, the gates burned, the houses rifled, the virgins ravished, and the children laid dead in the top of every street (2 Chron 36:17-21; Jer 52; Lam 1; 2; 3; 4). Now was Zion become a ploughed field, and Jerusalem turned to heaps; a place of briars and thorns, and of wasteness and desolation (Micah 3:12; Isa 7:23,24).
Second, The phrase also that is joined with this of city doth much concern the point; she is here called "the new and holy city,"
which words are explained by these, "prepared as a bride and adorned for her husband." The meaning is, that she is now got into her form, fashion, order, and privileges again; she is now ready, adorned, prepared, and put into her primitive state; mark, though she was in her state of affliction called a woman, yet she was not then either called a city or a woman adorned; but rather a woman robbed and spoiled, rent and torn among the briars and thorns of the wilderness (Isa 5:6; 42:22; 32:13,14). Wherefore this city is nothing else but the church returned out of captivity from under the reign of antichrist, as is yet farther manifest, because,
Third. We find no city to answer that which was built after the Jews" return from captivity but this; for this, and only this, is the city that you find in this prophecy that is nominated as the ant.i.type of that second of the Jews; wherefore John hath no relation of her while towards the doom of antichrist, and no description of her in particular until antichrist is utterly overthrown; as all may see that wisely read (Rev 17-20).
[Why the church is called a city.]
"And showed me that great city." The Holy Ghost is pleased at this time to give the church the name of a city, rather than any other name, rather than the name of spouse, woman, temple, and the like-though he giveth us her under the name of a woman also, to help us to understand what he means; but, I say, the name of a city is now the name in special, under which the church must go, and that for special reasons.
First. To show us how great and numerous a people will then be in the church; the church may be a woman, a temple, a spouse, when she is but few, a handful, but two or three; but to be a city, and that in her glory, it bespeaks great store of members, inhabitants, and citizens; especially when she goeth under the name of a great city, as here she does. He "showed me that great city."
Second. She goeth rather under the name of a city, than temple or spouse, to show us also how plentifully the nations and kingdoms of men shall at that day traffic with her, and in her, for her goodly merchandize of grace and life; to show us, I say, what wonderful custom the church of G.o.d at this day shall have among all sorts of people, for her heavenly treasures. It is said of Tyrus and Babylon, that their merchandize went unto all the world, and men from all quarters under heaven came to trade and to deal with them for their wares (Eze 27; Rev 18:2,3). Why thus it will be in the latter day with the church of G.o.d; the nations shall come from far, from Tarshish, Pul, Lud, Tubal, Javan, and the isles afar off. They shall come, saith G.o.d, out of all nations upon horses and mules, and upon swift beasts, to my holy mountain Jerusalem.
"And it shall come to pa.s.s, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord" (Isa 66:19-23). Alas, the church at that day when she is a woman only, or a temple either, may be without that beauty, treasure, amiableness, and affecting glory that she will be endowed with when she is a prosperous city. His marvellous kindness is seen "in a strong city" (Psa 31:21). In cities, you know, are the treasures, beauty, and glory of kingdoms; and it is thither men go that are desirous to solace themselves therewith.
"Out of Zion, the perfection of beauty, G.o.d hath shined" (Psa 50:2).
Third. It is called a city, rather than a woman or temple, to show us how strongly and securely it will keep its inhabitants at that day. "In that day shall this song be sung,--We have a strong city, salvation will G.o.d appoint for walls and bulwarks" (Isa 26:1). And verily if the cities of the Gentiles, and the strength of their bars, and gates, and walls did so shake the hearts, yea, the very faith of the children of G.o.d themselves, how secure and safe will the inhabitants of this city be, even the inhabitants of that city which G.o.d himself will build," &c. (Deu 9:1,2; Num 13:28).
Fourth. But lastly, and more especially, the church is called here a city, chiefly to show us that now she shall be undermost no longer. Babylon reigned, and so shall Jerusalem at that day. "And thou, O tower of the flock, the stronghold of the daughter of Zion, unto thee shall it come, even the first dominion, the kingdom shall come to the daughter of Jerusalem" (Micah 4:8). Now shall she, when she is built and complete, have a complete conquest and victory over all her enemies; she shall reign over them; the law shall go forth of her that rules them, and the governors of all the world at that day shall be Jerusalem men. "And the captivity of this host of the children of Israel shall possess that of the Canaanites, even unto Zarephath; and the captivity of Jerusalem which is in Sepharad shall possess the cities of the south. And saviours shall come up on mount Zion, to judge the mount of Esau, and the kingdom shall be the Lord"s" (Obad 20,21).[1] "For the law shall go forth of Zion, and the word of the Lord from Jerusalem.--And he shall judge among many people, and rebuke strong nations afar off, and they shall beat their swords into plough-shares, and their spears into pruning-hooks: nation shall not lift up a sword against nation, neither shall they learn war any more" (Micah 4:1-3). There brake he "the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our G.o.d; G.o.d will establish it for ever" (Psa 48:1-8). For observe it, Christ hath not only obtained the kingdom of heaven for those that are his, when this world is ended, but hath also, as a reward for his sufferings, the whole world given into his hand; wherefore, as all the kings, and princes, and powers of this world have had their time to reign, and have glory in this world in the face of all, so Christ will have his time at this day, to show who is "the only Potentate--and Lord of lords"
(1 Tim 6:15). At which day he will not only set up his kingdom in the midst of their kingdoms, as he doth now, but will set it up even upon the top of their kingdoms; at which day there will not be a nation in the world but must bend to Jerusalem or perish (Isa 60:12). For "the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him" (Dan 7:27).
"And his dominion shall be from sea to sea, and from the river to the ends of the earth" (Zech 9:10). O holiness, how shall it shine in kings and nations, when G.o.d doth this!
[This city descends out of heaven from G.o.d.]
"He showed me that great city, the holy Jerusalem, descending out of heaven from G.o.d." In these words we are to inquire into three things. First. What he here should mean by heaven. Second. What it is for this city to descend out of it. Third. And why she is said to descend out of it from G.o.d.
First. For the word heaven, in Scripture it is variously to be understood, but generally either materially or metaphorically; now not materially here, but metaphorically; and so is generally, if not always, taken in this book.
Now that it is not to be taken for the material heavens where Christ in person is, consider, that the descending of this city is not the coming of glorified saints with their Lord; because that even after the descending, yea and building of this city, there shall be sinners converted to G.o.d; but at the coming of the Lord Jesus from heaven with his saints, the door shall be shut; that is, the door of grace, against all unbelievers (Luke 13:25; Matt 25:10).
Therefore heaven here is to be taken metaphorically, for the church; which, as I said before, is frequently so taken in this prophecy, as also in many others of the holy scriptures (Rev 11:15; 12:1-3,7,8,10,13; 13:6; 19:1,14; Jer 51:48; Matt 25:1, &c.).
And observe it, though the church of Christ under the tyranny of antichrist, loseth the t.i.tle of a standing city, yet in the worst of times she loseth not the t.i.tle of heaven. She is heaven when the great red dragon is in her, and heaven when the third part of her stars are cast unto the earth; she is heaven also when the beast doth open his throat against her, to blaspheme her G.o.d, his tabernacle, and those that dwell in her.
Second. Now, then, to show you what we are to understand by this, that she is said to descend out of heaven; for indeed to speak properly, Jerusalem is always in the Scriptures set in the highest ground, and men are said to descend, when they go down from her, but to ascend, or go up when they are going thitherwards (Eze 3:1; Neh 12:1; Matt 20:17,18; Luke 19:28; 10:30). But yet though this be true, there must also be something significant in this word descending; wherefore when he saith, he saw this city to descend out of heaven, he would have us understand,
1. That though the church under antichrist be never so low, yet out of her loins shall they come that yet shall be a reigning city (Heb 7:6,13,14). Generation is a descending from the loins of our friends; he therefore speaks of the generation of the church.
Wherefore the meaning is, That out of the church that is now in captivity, there shall come a complete city, so exact in all things, according to the laws and liberties, privileges and riches of a city, that she shall lie level with the great charter of heaven.
Thus it was in the type, the city after the captivity was builded, even by those that once were in captivity, especially by their seed and offspring (Isa 45); and thus it shall be in our New Testament New Jerusalem; "They that shall be of thee," saith the prophet, that is, of the church of affliction, they "shall build the old waste places; thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in" (Isa 58:12); and again, they that sometimes had ashes for gladness, and the spirit of heaviness instead of the garment of praise, "they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations; for your shame ye shall have double, and for confusion they shall rejoice in their portion," &c. (Isa 61:3,4,7). Thus therefore by descending we may understand that the church"s generation shall be this holy city, and shall build up themselves the tower of the flock (Micah 4:8).
2. When he saith, This holy city descended out of heaven, he would have us understand also what a blessing and happiness this city at her rebuilding will be to the whole world. Never were kind and seasonable showers more profitable to the tender new-mown gra.s.s than will this city at this day be, to the inhabitants of the world; they will come as a blessing from heaven upon them. As the prophet saith, "The remnant of Jacob shall be in the midst of many people, as a dew from the Lord; as the showers upon the gra.s.s, that tarrieth not for man, nor waiteth for the sons of men" (Micah 5:7). O the grace, the light and glory that will strike with spangling beams from this city, as from a sun, into the farthest parts of the world! "Thus saith the Lord, as the new wine is found in the cl.u.s.ter, and one saith, Destroy it not, for a blessing is in it: so will I do for my servants" sake, that I may not destroy them all: I will bring forth a seed out of Jacob, and out of Judah an inheritor of my" holy "mountains: and mine elect shall inherit it, and my servants shall dwell there. And Sharon [where the sweet roses grew, (Cant 2:1)], shall be a fold for flocks, and the valley of Achor a place for the herds to lie down in, for my people that have sought me" (Isa 65:8-10). "In that day shall Israel be the third with Egypt and with a.s.syria, even a blessing in the midst of the land" (Isa 19:24). "And it shall come to pa.s.s, that as ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing. Fear not, but let your hands be strong" (Zech 8:13). "As the dew of Hermon that descended upon the mountains of Zion, for there the Lord commanded the blessing, even life for evermore" (Psa 133:3).
Third. And now for the third particular, namely, What it is to descend out of heaven from G.o.d.
1. To descend out of heaven, that is, out of the church in captivity, "from G.o.d," is this: The church is the place in which G.o.d doth beget all those that are the children of him; wherefore in that they are said to descend out of heaven "from G.o.d," it is as if he had said, the children of the church are heaven-born, begotten of G.o.d, and brought forth in the church of Christ. For "Jerusalem which is above is the mother of us all" (Gal 4:26). "The Lord shall count when he writeth up the people, that this man was born there"
(Psa 87:5,6).
2. When he saith he saw this Jerusalem come out of heaven from G.o.d, he means that those of the church in captivity that shall build this city, they shall be a people peculiarly fitted and qualified for this work of G.o.d. It was not all the children of Israel that had their hand in building Jerusalem after the captivity of old; "their n.o.bles put not their necks to the work of the Lord" (Neh 3:5). Also there were many of Judah that were sworn to Tobiah, the arch-opposer of the building of the city, because of some kindred and relation that then was between them and him (Neh 6:17-19). And as it was then, so we do expect it will be now; some will be even at the beginning of this work, in Babylon, at that time also some will be cowardly and fearful, yea, and even men hired to hinder the work (Neh 6:10-12). Wherefore I say, those of the church that at that day builded the city, they were men of a particular and peculiar spirit, which also will so be at the building of New Jerusalem. They whose light breaks forth as the morning, they that are mighty for a spirit of prayer, they that take away the yoke, and speaking vanity, and that draw out their soul to the hungry; they that the Lord shall guide continually, that shall have fat bones, and that shall be as a watered garden, whose waters fail not, &c. (Isa 58:8-14). Of them shall they be that build the old wastes, and that raise up the foundations of many generations, &c.
It was thus in all ages, in every work of G.o.d, some of his people, some of his saints in special in all ages, have been used to promote, and advance, and perfect the work of their generations.
3. This city descends or comes out of heaven from G.o.d, that is, by his special working and bringing to pa.s.s; it was G.o.d that gave them the pattern even when they were in Babylon; it was G.o.d that put it into their hearts while there, to pray for deliverance; it was G.o.d that put it into the hearts of the kings of the Medes and Persians to give them liberty to return and build; and it was G.o.d that quailed the hearts of those that by opposing did endeavour to hinder the bringing the work to perfection; yea, it was G.o.d that did indeed bring the work to perfection; wherefore she may well be said to descend "out of heaven from G.o.d": as he also saith himself by the prophet, I will cause the captivity of Judah, and the captivity of Israel to return, and I will build them as at the first (Ezra 4:1-4; 7:27; Neh 2:8-18; 4:15; 6:15,16; Jer 33:7; 32:44; Eze 36:33-37; 37:11-15; Amos 9:11).
Lastly, When he saith he saw her descend from G.o.d out of heaven, he may refer to her glory, which at her declining departed from her, and ascended to G.o.d, as the sap returns into the root at the fall of the leaf; which glory doth again at her return descend, or come into the church, and branches of the same, as the sap doth arise at the spring of the year, for indeed the church"s beauty is from heaven, and it either goeth up thither from her, or else comes from thence to her, according to the natures of both fall and spring (Cant 2).Thus you see what this heaven is, and what it is for this city to descend out of it; also what it is for this city to descend out of it from G.o.d.
[This city has the glory of G.o.d.]
Ver. 11. "Having the glory of G.o.d." These last words do put the whole matter out of doubt, and do most clearly show unto us that the descending of this city is the perfect return of the church out of captivity; the church, when she began at first to go into captivity, her glory began to depart from her; and now she is returning again, she receiveth therewith her former glory, "having the glory of G.o.d." Thus it was in the type, when Jerusalem went into captivity under the King of Babylon, which was a figure of the captivity of our New Testament church under Antichrist, it is said that then the glory of G.o.d departed from them, and went, by degrees, first out of the temple to the threshold of the house, and from thence with the cherubims of glory, for that time, quite away from the city (Eze 10:4-18; 11:22,23 &c.).
Again, As the glory of G.o.d departed from this city at her going into captivity, so when she returned again, she had also then returned to her the glory of G.o.d; whereupon this very prophet that saw the glory of G.o.d go from her at her going into captivity, did see it, the very same; and that according as it departed, so return at her deliverance. "He brought me to the gate," saith he-that is, when by a vision he saw all the frame and patterns of the city and temple, in the state in which it was to be after the captivity.
"He brought me to the gate--that looketh toward the east, and behold the glory of the G.o.d of Israel came from the way of the east"-the very same way that it went when it was departed from the city (Eze 11:23). "His voice was like a noise of many waters, and the earth shined with is glory. It was according to the appearance of the vision which I saw, even according to the vision which I saw when I came to destroy the city, and the visions were like the vision that I saw by the river Chebar; and I fell upon my face, and the glory of the Lord came into the house by the way of the gate whose prospect is toward the east; so the Spirit took me up, and brought me into the inner court, and behold, the glory of the Lord filled the house" (Eze 43:1-5).
Thus you see it was in the destruction and restoration of the Jews"
Jerusalem, by which G.o.d doth plainly show us how things will be in our gospel church; she was to decline and lose her glory, she was to be trampled-as she was a city-for a long time under the feet of the unconverted and wicked world. Again, she was after this to be builded, and to be put into her former glory; at which time she was to have her glory, her former glory, even the glory of G.o.d, returned to her again. "He showed me," saith John, "that great city, the holy Jerusalem, descending out of heaven from G.o.d, having the glory of G.o.d." As he saith by the prophet, "I am returned to Jerusalem with mercies, my house shall be built in it"
(Zech 1:16). And again, "I am returned unto Zion, and will dwell in the midst of Jerusalem" (Zech 8:3).
"Having the glory of G.o.d." There is the grace of G.o.d, and the glory of that grace; there is the power of G.o.d, and the glory of that power; and there is the majesty of G.o.d, and the glory of that majesty (Eph 1:6; 2 Thess 1:9; Isa 2:19).
It is true G.o.d doth not leave his people in some sense, even in the worst of times, and in their most forlorn condition (John 14:18), as he showeth by his being with them in their sad state in Egypt and Babylon, and other of their states of calamity (Dan 3:25). As he saith, "Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them a little sanctuary in the countries where they shall come" (Eze 2:16). G.o.d is with his church, even in her greatest adversity, both to limit, bound, measure, and to point out to her quant.i.ty and quality, her beginning and duration of distress and temptation (Isa 27:7-9; Rev 2:10). But yet I say the glory of G.o.d, in the notion of Ezekiel and John, when they speak of the restoration of this city, that is not always upon his people, though always they are beloved and counted for his peculiar treasure. She may then have his grace, but not at the same time the glory of his grace; his power, but not the glory of his power; she may also have his majesty, but not the glory thereof; G.o.d may be with his church, even then when the glory is departed from Israel.
The difference that is between her having his grace, power, and majesty, and the glory of each, is manifest in these following particulars;-grace, power, and majesty, when they are in the church in their own proper acts, only as we are considered saints before G.o.d, so they"re invisible, and that not only altogether to the world, but often to the very children of G.o.d themselves; but now when the glory of these do rest upon the church, according to Ezekiel and John; why then it will be visible and apparent to all beholders. "When the Lord shall build up Zion, he shall APPEAR in his glory" (Psa 102:16), as he saith also in another place, "The Lord shall arise upon thee, and his glory shall be seen upon thee"
(Isa 60:1-2).
Now, then, to speak a word or two, in particular to the glory of G.o.d, that at this day will be found to settle upon this city.