Apocalipse 19:10

DISCOURSE: 2525
THE TESTIMONY OF JESUS

Apocalipse 19:10. The testimony of Jesus is the spirit of prophecy.

GOD is known by the works which he has made; on every one of which there is an impress of Omnipotence. Nor is his agency less visible in the suspension of the laws of nature (as they are called), than in the formation of them. Hence the miracles wrought by our blessed Lord were always appealed to as undeniable attestations to his character, and decisive evidences of his divine mission. There is yet a third mark of a divine interposition, which is not at all inferior to either of the former; I mean, the accomplishment of prophecy. In some respects this species of proof seems superior to the others, because its weight is continually increasing; whilst that of creation is stationary; and that arising from miracles loses half its force, as soon as the spectators of those miracles are taken from us. On this account, perhaps, it is called “a more sure word of prophecy.” Certain it is, that God rests on this his exclusive claim to divine honour; and challenges the gods of the heathen to evince their title to divinity by one single proof of their prescience [Note: Isaías 41:23.].

From this conviction, St. John fell at the feet of the angel who had revealed so many things to him, and began to render him that worship which was due from a creature to his Creator. But the angel undeceived him; and forbad him to execute his purpose; because he was only the servant and messenger of Jehovah, to whom alone such honour was due. “I am thy fellow-servant,” says he: “Worship God; for the testimony of Jesus,” which you have so copiously heard from me, is not mine, but is sent to thee by the Spirit of prophecy,” that is, by the Spirit of God, from whom alone all prophetic knowledge proceeds: he therefore, and he alone, is to receive any such tribute at thy hands.
This appears to be the scope and meaning of the words before us: in our further explanation of which we shall shew,

I. That to testify of Jesus is the great end of all prophecy—

The lines of prophecy are indeed exceeding various; yet do they all meet in one common centre, the Lord Jesus Christ [Note: João 1:45 and Atos 10:42 and João 5:39.]. In some view or other, the application of prophecy to him will always be found just: it may respect him more immediately or more remotely; but Him it always does respect; and it presents us with a clear compendious view of,

1. His nature and character—

[It represents him as “Emmanuel, God with us,” even “the mighty God:” and at the same time informs us that he should be “a Child born, a Son given;” and that being born of a pure virgin, he should be “a man, Jehovah’s fellow.”
Such does it represent his nature to be, perfect God and perfect man; and his character it describes in all its parts. He was to be infinitely holy, “loving righteousness, and hating iniquity.” His wisdom also was to be infinite; for he was to have “a spirit of wisdom and understanding, of counsel and of might, of knowledge and of the fear of the Lord; and was to be quick of understanding in the fear of the Lord.” He was to be meek and lowly, so as “not to break a bruised reed or quench the smoking flax;” and tenderly compassionate, “carrying the lambs in his bosom, and gently leading them that were with young.” He was to be invincibly patient also, being, like “a lamb led to the slaughter, or sheep before her shearers, dumb:” he gave his back to the smiters, and his cheeks to them that plucked off the hair. In short, he was to be “fairer than ten thousand, and altogether lovely.”]

2. His work and offices—

[He was to be the “ever-living Redeemer,” who should “give redemption to his people,” and by the blood of his covenant should bring up his prisoners out of the pit wherein there is no water.” In order to execute this work, he was to be “a Prophet like unto Moses,” who should “give light to the Gentiles” as Moses had done to the Jews, and “whose instructions the whole world at the peril of their souls must hear.” He was also, as a Priest, to make, not beasts, but “his own soul, an offering for sin;” “to have our iniquities laid on him;” to be himself “wounded for our transgressions and bruised for our iniquities;” yea, “to be cut off, but not for himself;” and thus to “make reconciliation for iniquity, and to bring in an everlasting righteousness.” He was also to “make intercession for transgressors;” and by presenting himself before the mercy-seat as “the Lord our Righteousness,” he was entirely to “make an end of sin,” so that “in him all the seed of Israel might be justified and might glory.” He was also, as a King, to be “set on God’s holy hill of Zion;” and to be enthroned “at God’s right hand, till all his enemies should be made his footstool.” Whatever had before reduced his people to “captivity, he was to lead captive,” and to reign over “a people rendered willing and obedient in the day of his power.”]

3. His kingdom and glory—

[The rise and fall of other kingdoms are often the subjects of prophecy, but it is only because of their relation to the kingdom of Christ. The smallest things that relate to that are deemed of sufficient importance to occupy a very large space; in the sacred writings, whilst the numberless events which appear great in our eyes are passed over without the least notice. But the truth is, that “Christ is all, and in all:” His kingdom alone is regarded by God; and nothing has any real importance but in proportion to the connexion which it has with that. The empires of Babylon, Persia, Greece, and Rome are mentioned as successively to flourish for an appointed season; but that of Christ was afterwards to be established on the ruins of them all, and “to stand for ever:” “to Him should be given dominion, and glory, and a kingdom, that all people, nations, and languages should serve him: His dominion is to be an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.”
What we read of respecting the destruction of antichrist and all his adherents, is all with a view to the ultimate enlargement and universal establishment of the Messiah’s empire, that “He may be King over all the earth, and that there may be one Lord, and his name one.”]
Now these prophecies have been delivered in a variety of ways; but it is certain,

II.

That that testimony, by whomsoever delivered, proceeds only from the Spirit of God—

The angel who instructed John, told him, that the testimony which he had given of Jesus proceeded from “the Spirit of prophecy.” This is universally true. From him proceeds,

1. The revelation of it to the world—

[What was the substance of the prophetic declarations, St. Peter tells us; “The prophets testified beforehand the sufferings of Christ, and the glory that should follow.” By whose agency also they were made known, he tells us;—it was “the Spirit of Christ:” and so far were the prophets from being the authors of their own report, that they were forced “to inquire and search diligently what the Spirit of Christ which was in them did signify.” In another place, he extends this observation to all the prophets from the beginning of the world: “Prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost.” Of the whole sacred volume also St. Paul affirms the same: “All Scripture is given by inspiration of God.”
What the motives were which induced God thus to reveal his purposes to men, we are at no loss to declare. He did it, first, to prepare the world for the reception of the Messiah; next, to point out that Messiah when he was to come, so that no possibility of doubt could exist respecting him; and, lastly to make us know infallibly, that all which he has revealed respecting the ultimate state of the righteous and the wicked shall surely be fulfilled in its season.]

2. The manifestation of it to the souls of men—

[Man can no more apply the prophecies with power to his own soul, than he could have suggested them from his own mind. He must have a spiritual discernment given him before he can know the things of the Spirit [Note: 1 Coríntios 2:11; 1 Coríntios 2:14.]. Could the prophecies alone have enlightened the mind of man, St. Paul, who was so conversant with them, would have been convinced by them. But he knew not Christ, till “it pleased God to reveal his Son in him,” and “to open his understanding to understand the Scriptures:” thus also was “the testimony of Christ confirmed by the Holy Spirit in” the Christians at Corinth [Note: 1 Coríntios 2:5.]. And in like manner the Holy Spirit still “testifies of Christ [Note: João 15:26.];” yea, it is his office to do so, even to “glorify Christ, by taking of the things of Christ, and shewing them unto us.” Without his agency, the external publication of the Gospel would have no effect: “Paul might plant, and Apollos water, to no purpose, unless God interposed to give the increase.”]

We may learn then from this subject,
1.

With what view we should study the Scriptures—

[If the end of them all be to testify of Christ, then must we search them, in order to obtain or grow in the knowledge of Christ. It is of no use to amuse ourselves with studying the prophecies, unless we be led by them to believe in Christ, to put our trust in him as the only Saviour of the world, and to commit all our concerns to his wise and gracious disposal. All that has been accomplished, or is now accomplishing, or yet remains to be accomplished, must lead us to realize the thought of his superintending providence, and convince us that not one jot or tittle that he has spoken shall ever fail. Eternity shall give an infallible exposition of all that has been revealed, and every soul of man attest its truth.]

2. In what manner we should study them—

[We should study them not as the word of man, but as the word of God; we should study them with humble fervent prayer; we should beg that God would “open our eyes to see the wondrous things of his law,” and “give us the spirit of wisdom and revelation in the knowledge of Christ.” If we lean to our own understandings, we shall err: but if we seek the teaching of God’s Spirit, “he will give us the anointing of the Holy One, that shall teach us all things;” he will shine into our hearts “to give us the light of the knowledge of the glory of God in the face of Jesus Christ.” “The meek he will guide in judgment, the meek he will teach his way.”]

3. To whom we should give the glory, if we be savingly instructed by them—

[We cannot take it to ourselves, for “no man can say that Jesus is the Christ, but by the Holy Ghost.” Nor are we to give it to the instrument, whether he be man or angel; for he is but an instrument, a servant of the living God. He may be, he ought to be, “esteemed very highly in honour for his work’s sake;” but we must never rob God of his glory to give it to a creature. Is any of you disposed to idolize the creature? “See thou do it not.” “Worship God,” and God only; for the testimony which you have received concerning Jesus Christ is not our testimony, but God’s: “the Spirit of prophecy” revealed it, and the “Spirit of prophecy” applied it to your hearts and consciences: to him therefore be ascribed exclusively, and at all times, the praise, the honour, and the glory for evermore.]