| || |The Berean Expositor Volume 39 - Page 153 of 234 Index | Zoom | |
The High Priest of Israel, who entered the Holiest of all once a year, never lifted the
Mercy Seat or ate from the golden pot of manna that was hidden beneath it. These
"Priests" of God and of Christ do. The white stone bears a "new name" which is one of
several references to a similar honour. In Rev. 3: 12, the overcomer is honoured by
having the name of God, the name of the city, and a "new name" written upon him. All
this in direct contrast with Mystery Babylon, that had her awful name written upon her
forehead (Rev. 17: 5) and in contrast with those who had "the name of the beast, or the
number of his name" (Rev. 13: 17). Immediately following this awful branding come
"Lo, a Lamb . . . . . with Him an hundred and forty and four thousand, having His
Father's name written in their foreheads" (Rev. 14: 1).
Just as no one knew the name on the white stone, saving he that received it, so no man
could learn the new song sung by this company, but such as had been "redeemed from
the earth". And lastly, Rev. 2: 17 links these overcomers with the Lord in His Coming,
for He too "had a name written, that no man knew, but He Himself" (Rev. 19: 12). To
the overcomer in Sardis, the Lord promised, that "they shall walk with Me in white: for
they are worthy". "The same shall be clothed in white raiment" (Rev. 3: 4, 5).
How it can possibly be congruous to add to such "And I will not blot out his name out
of the book of life" is dealt with in the article entitled "The Book of Life", which should
be consulted. We find that this links up with Rev. 20: 6, where "priests of God and of
Christ" are assured that "on such the second death hath no power", again a subject that
has been discussed in the article referred to above. That these "white raiments" are not
symbols of salvation by grace through faith, is manifest by the terms of the next
"I counsel thee TO BUY of Me . . . . . white raiment" (Rev. 3: 18).
The gold that is offered also is that which has been "tried in the fire" which Peter
associates with "manifold temptations" but which will be found with praise and honour at
the APOCALYPSE of Jesus Christ" (I Pet. 1: 7). Moreover the purpose of Rev. 3: 18 is
expanded and explained in verse nineteen "As many as I love, I rebuke and chasten".
In Rev. 6: 11 "white robes" were given to the martyrs who had been slain for the
word of God, and for their testimony. This is a plain indication as to what "white robes"
and "white raiment" symbolize in this book. The fellow servants who were yet to
suffer must include those described in Rev. 20: 4. The wearers of the white robes in
Rev. 7: 13, 14 are those that came out of great tribulation "and have washed their robes,
and made them white in the blood of the Lamb". No one can wash robes in blood to
make them white. These symbols of overcoming martyrdom are linked with the Great
Overcomer, "A Lamb as it had been slain" (Rev. 5: 5, 6), and the words of Rev. 7: 14
should never be used in an evangelical sense, or in a gospel hymn; such usage is a
negation of the terms of the Gospel, and a beclouding of the meaning of Rev. 7: In
like manner, these overcomers are linked with "the armies" of heaven which follow the
Lamb upon "white horses", who are also clothed in fine linen "white and clean".