the book, to say nothing of the explicit statement, that there will be a

kingdom lasting for a thousand years declares that there will be 'space to

repent' no longer, and chapter 10 is immediately preceded by the words:

'Neither repented they of their murders, nor of their sorceries, nor of

their fornication, nor of their thefts' (Rev. 9:21).

Under the fifth seal, where the martyrs are told to rest for a little

season, we find similar words to those used in Revelation 20:4.  These were

slain for the word of God, and for the testimony which they held.  The white

robes given to them link them with those that come out of 'The Tribulation,

the great one'.  He that sitteth on the throne shall dwell among them, and

the Lamb which is in the midst of the throne shall feed them (Rev. 7:12 -17).

This tribulation is the same as that of Matthew 24:21,29 which is followed

immediately by the coming of the Son of Man with power and great glory.  This

coming must be the same as that of Revelation 19.  The reference to the

throne shows that these overcomers are linked with the heavenly Jerusalem:

'A throne was set in heaven ... in the midst of the throne ... four

beasts (living creatures) ... in the midst of the elders, stood a Lamb

... the throne of God and of the Lamb shall be in it' (i.e. the New

Jerusalem) (Rev. 4:2,6,8; 5:6; 22:3).

The fact that the Devil will only be loosed a 'little season' shows how

rapid will be the deception of the nations which are in the four quarters of

the earth.  These nations will have kept as far from the beloved city as

possible, and by their attack upon the camp of the saints and of the beloved

city they reveal their innate, though covert, animosity.  This time there

will be no further respite 'fire came down from God out of heaven, and

devoured them' (Rev. 20:9).  The fact that such a trial should be necessary

after the thousand years, declares plainly that the Millennium was no more

sinless and perfect and secure than was the garden of Eden in the beginning.

Man, tried in the most advantageous conditions, yielded, and man after a

thousand years when the Devil shall be under restraint, manifests that no

delegated authority, or advantageous environment is enough to bring in that

perfect kingdom which the Son will deliver up to God even the Father.  That

kingdom follows the Millennium, but it is not the purpose of the Apocalypse

to do more than lead up to it, which it does in its two closing chapters.

In the epistle to the Galatians 'Jerusalem' is mentioned five times.

Three of these occurrences refer to Jerusalem, the literal city on earth, to

which Paul went to see Peter (Gal. 1:17,18; 2:1).  In the allegory of

Galatians 4, Sinai in Arabia answers to Jerusalem 'which now is', but those

who form the unity expressed in Galatians 3:28,29 belong to 'Jerusalem which

is above' (Gal. 4:26).  There can be no doubt as to the intention of that

word which translates 'above' the Greek ano.  'Filled up to the brim' (John

2:7).  'Beneath ... above' (John 8:23).  'In heaven above ... in earth

beneath' (Acts 2:19), are some examples.  When we are exhorted to set our

affection on things above, we are also told that such things are (1) not on

the earth, and (2) they are where Christ sitteth on the right hand of God

(Col. 3:1,2).  Jerusalem which is above therefore is in contrast with the

Jerusalem which is on the earth.  It is not only heavenly in character, it is