08 - The Throne in Heaven
The Throne in Heaven
"I saw a great white throne, and him who sat on it, from whose face the earth and the Heaven fled away." Revelation 20:11 Our views of the heavenly world would be incomplete, unless we consider the moral government which God has established over his kingdom. This is presented to us, in the passage which we have quoted, under the emblem of "a great white throne." The whiteness of the throne indicates, not only its purity — but its brilliancy. Yet the luster is not so dazzling as to prevent the apostle from beholding the Being who is seated upon the throne. Aided by supernatural powers of vision, he sees Jehovah in his majesty, before whom the earth and the heavens flee away. Such is the intensity of his glory, that the universe is represented as dissolving before it, and the laws of nature as being suspended. Similar expressions are found in the Psalms of David, and in the writings of the prophets. At the appearance of Jehovah, the earth trembles, the mountains melt, the seas retire. "The mountains quake at him, the hills melt, and the earth is burned at his presence; yes, the world, and all that dwell therein." The throne of Jehovah is often referred to, in the Scriptures, as the symbol of regal authority, and the seat of sovereign power. The Psalmist declares, "The Lord has prepared his throne in the heavens, and his kingdom rules over all." The prophet Isaiah says, "I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple." Daniel, in describing the vision he had of the "Ancient of days," says, "His throne was like the fiery flame, and his wheels as burning fire. Thousands ministered unto him, and ten thousand times ten thousand stood before him." This emblem is referred to, with great frequency, by John. Indeed, as the panorama of heavenly glories passed before him, the throne was a bright and conspicuous object, in almost every scene that presented itself. When the first trumpet sounded, and "a door was opened in Heaven," he perceived in the distance a throne, and one who sat thereon; and, as the celestial vision was drawing to a close, and its brightness fading from the view, this was one of the last objects to sink and disappear below the horizon. At one time, it appeared encircled with a gorgeous rainbow, and lightnings and thunderings proceeded out of it, and seven brilliant lamps threw their luster upon it. At another time, he saw a golden altar before it, and the incense from the censer of the angel ascended, and enveloped the throne. At another, it was surrounded with a sea of glass, and "a pure river of water of life, clear as crystal," flowed from it; and the invitation was given, "Let him that is athirst come; and whoever will, let him take the water of life freely." If the apostle hears "the voice of many angels," they are around the throne. If he beholds, in another scene, a great multitude, stretching away as far as the eye can reach, they are "before the throne." An emblem thus conspicuous, and appearing as the central object in so many celestial views, must be full of important meaning. May we be aided by divine assistance in our endeavors to interpret it! The fact that the throne was constantly kept before the mind of the apostle, indicates the supremacy and perpetual authority of God’s moral government. It teaches mankind that this government should occupy a prominent place in their estimation; that its principles should be the object of frequent meditation, and careful study; and that, amid the most glowing anticipations of heavenly felicity, the Christian should never forget that he owes allegiance to an infinite Sovereign, and is under laws that require of him perfect obedience. The origin, nature, extent and glory, of this government, are points worthy of our consideration.
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Those, therefore, who come to God, believing that "he is," must also believe "that he is a rewarder of those who diligently seek him;" that he has established over his rational creation a moral government, involving a system of rewards and punishments; and that he has so ordered his administration that rich blessings shall flow from obedience, and disastrous consequences follow a course of disobedience. This government grows, too, out of the infinite and perfect attributes of the Deity. It flows from him, as the pure river of the water of life flows from his throne. Every perfection of his nature contributes to its purity and excellence. His boundless goodness prompts him to frame a government best suited to the needs of his subjects, and adapted to secure their highest happiness. His infinite wisdom enables him to make such a selection of laws, and so arrange the forces and influences of his government, as to attain, in the most perfect manner, the ends of his administration. Had we the ability to go beyond the external and visible features of this government, and penetrate into its hidden and complicated machinery, and perceive the workings of the influences and motives which are employed to develop and control the energies of its subjects — we would see that divine wisdom was stamped upon every part of the system. We would see that, whatever imperfection or disorder may have crept into certain portions of God’s vast empire, his government was adapted and designed to secure the perfect holiness and happiness of every rational being in the universe.
This, in my view, is a fundamental truth, which is not to be disturbed, and need not, if we are honest, be disturbed, by any speculations or theories that we may entertain upon other points, connected with, or growing out of, this moral government. When the infinite Jehovah, with the solemnity of an oath, declares, "As I live, I have no pleasure in the death of the wicked," I listen as a believer in the truth of the declaration, and in the sincerity of its author. And when I view the wise adaptation of God’s government to his moral kingdom, I feel the force of the inquiry, "What could have been done more to my vineyard, that I have not done in it?" The infinite knowledge of Jehovah qualifies him to administer this government to the best advantage, and with reference to the interests of all ranks of intelligent beings. Having spread out before him the character, history, position and circumstances, of every individual subject; possessing the faculty of attending, at the same time, to the interests of a world, and the needs of the humblest of his creatures; capable of grasping, at a glance, everything that is transpiring in the millions of worlds that float around his throne; capable of reading the thoughts, and scanning the motives, of every mind — he is prepared, as no other being in the universe is, to administer a moral government. His government, therefore, exists as an absolute necessity. We cannot contemplate it, in its connection with a single divine attribute, without having it forced upon us, as essential to the very existence of a moral kingdom. Let it be crushed, and the moral universe must be crushed with it. The two stand or fall together.
We do not wonder, therefore, that, in the visions that passed before the apostle John, a throne should have been so often seen. We do not wonder that, in the revelations that the Deity made of himself to the ancient prophets, he should so often appear surrounded with the splendors of royalty, and the emblems of absolute sovereignty. The divine holiness is another attribute from which a moral government springs. God’s sense of right and justice prompts him to establish these principles over his creatures. If his subjects are made in his likeness and image, they must be governed by the laws that govern him. As a holy being, he cannot approve of anything but holiness in his kingdom. He cannot, either, avoid doing all in his power to secure universal holiness. To suppose otherwise, is to suppose that he can act against the dictates of his own nature, and in violation of a principle that is dearer to him than the universe.
It is true that evil exists under this government; but this is a foreign and antagonistic element, against which the whole force of the administration is arrayed. To affirm, as some writers have done, that sin is necessary to the system, or in any manner receives the divine approbation, is to insult the Deity, and throw into inexplicable confusion all our moral conceptions. Against such an idea the human reason and the divine revelation utter their solemn and unqualified protest. The divine will is fully expressed in this law: "You shall love the Lord your God with all your heart, and with all your soul, and with all your might." And this law is binding, and always was, and ever will be, upon every individual subject. It has never been repealed, or qualified, or suspended; and it never will be, while God remains a holy being. Every instance of its violation dishonors God, weakens the government, and entails upon the transgressor, and upon all who come under his influence, disastrous consequences. Our next inquiry respects the
Such, then, was the government that was symbolized in "the great white throne" that appeared before John — a government suited to the nature of intelligent moral beings, and adapted to secure their highest and lasting happiness. And in this vision we are presented with the sublime spectacle of vast multitudes of holy and resplendent beings, surrounding the throne, and freely rendering to the "King of kings and Lord of lords" the enthusiastic homage of grateful and loyal hearts. They are held in allegiance to that throne by the power of benevolence. The divine love manifested towards them — draws out their love towards the Sovereign, and every affection of their heart becomes a tie that binds them to him. And this privilege, of rendering to the infinite Jehovah voluntary worship and services, will not only contribute to the glory of the Sovereign — but will be a prominent source of the felicity of the saints. It will be a living and perpetual fountain of blessedness: a fountain increasing with the development of our being, and with the growth of our capabilities to love and serve God; a fountain that will not only send forth streams — but will swell into an ocean of happiness! This government, while it is thus adapted to the nature of its subjects, is entirely independent of them. In this respect, it differs from all human governments, which, to a greater or less extent, are derived from the consent of the governed.
It is an absolute and unlimited sovereignty — all the elements, principles and laws of which, have come directly from the Deity. The creature has no more contributed to its excellence and glory, than he has contributed to the essence of God. It is as much above the skill and wisdom of finite beings, as the Creator is above the creature. It stands out alone, a vast moral system, bearing the impress of divine wisdom and goodness. It is an embodiment of the eternal principles of right, justice and holiness — principles that have dwelt forever in the divine mind.
God had before him every possible form of government that could be established; and he selected this, not only as the best — but as the only perfect government that could be framed. Its independence, therefore, is an absolute necessity. The governor could no more have consulted his subjects as to the kind of government that he should establish over them, than he could have consulted them as to whether they would have a sun in the heavens. From his very nature, and his relations to his creatures, he must give laws, and not receive them; must establish principles, and not derive them from any external source. "Whom did the LORD consult to enlighten him, and who taught him the right way? Who was it that taught him knowledge or showed him the path of understanding? Surely the nations are like a drop in a bucket; they are regarded as dust on the scales; he weighs the islands as though they were fine dust. Before him all the nations are as nothing; they are regarded by him as worthless and less than nothing. To whom, then, will you compare God? What image will you compare him to?" Isaiah 40:14-18 The Deity can be the recipient of nothing from without, for the whole universe is but the manifestation of himself. He has written his omnipotence upon the stars, and his wisdom upon the movements of planetary systems, and the forces and laws of nature. He has created light as the symbol of his love, and spread out the ocean as the emblem of his infinity. Yet all that is visible and known to us, is but a faint expression of Him who is seated upon the throne of the universe. From regions far beyond the stars, there comes to us a voice, "Who by searching can find out God; who can find out the Almighty unto perfection?"
Such a being must be a sovereign of absolute and unlimited authority. By virtue of his divinity, he has the right to make laws for all his creatures. Yet this sovereignty is not, as we have seen, a tyranny. It has not been established to gratify the mere love of power. It is not administered, as many human governments are, on the principle of sacrificing every interest to the arbitrary will of the despot. It exists for the happiness of the subject, as well as the glory of the Ruler. We cannot examine one of its elements, or principles, without perceiving its benevolent design. The divine goodness is as conspicuous in it as the divine sovereignty. Indeed, the sovereignty in the government is the executive power that gives efficacy to the goodness. A finite being might, in his compassion, desire the welfare of others, without having the power to secure it. But God, by virtue of the attribute of sovereignty, is enabled to accomplish his wishes in regard to the happiness of his obedient subjects. He is not only a being "gracious and full of compassion," but "he does according to his will, in the army of Heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him: What are You doing?" In the series of views that we have presented, in this volume, of the blessedness of Heaven, we have abundant proof of the beneficial results of the combined action of the divine sovereignty and goodness. We see them . . .
in the preparations that are made for the saints;
in the rewards that are promised to the faithful; and
in the glories and honors that the holy angels have for ages enjoyed. As we look down the long vista of an immortal state, they crowd upon the vision, inspiring confidence as well as hope; giving us the assurance that the great Ruler "is able to do exceeding abundantly above all that we ask or think!" Our definition of the nature of this government would be incomplete, without remarking that it is a system of laws to which are attached severe penalties. The throne which appeared to the apostle John was surrounded not only with the emblems of the purity and love of the Deity — but also with the symbols of his justice. Thunderings and lightnings were seen to proceed from the throne. And the apostle adds, "I saw the dead, small and great, stand before God; and the books were opened: and the dead were judged out of those things which were written in those books, according to their works; and whoever was not found written in the book of life, was cast into the lake of fire!"
It has not fallen within the scope of the topics which we have been considering, to refer, except incidentally, to the condition of those who pass from this world in a state of impenitence and unbelief; and we would gladly have confined our thoughts to the bright visions of the future life which are found in the Holy Scriptures. But, in contemplating that stupendous moral government which the infinite Jehovah has established, we cannot avoid seeing its dreadful penalty. In viewing God as the sovereign of the universe, we cannot fail to perceive that "clouds and darkness are round about Him;" that "righteousness and judgment are the foundation of His throne." Being Himself a God of strict justice and perfect holiness — He must punish the wicked, as well as reward the righteous. And fearful as is the penalty with which the transgressor of His law is threatened, we affirm that it is as fully sustained by the divine benevolence as by the divine justice. For God, as a benevolent being, as a ruler who is anxious to secure the greatest amount of obedience and happiness in His kingdom, is called upon to make the most emphatic manifestation of his abhorrence of sin that it is possible to make. He is called upon to show to His moral universe . . .
the absolute supremacy of His authority,
his rightful claims to the services and affections of every subject,
and His entire disapprobation of every form and degree of sin.
He must therefore attach to the transgression of His law a penalty, that will carry with it the greatest possible moral influence. Any penalty that is limited or finite obviously fails to do this. And should God fail to express, in the strongest manner, His hatred of sin — should He fail to present to His subjects the strongest motives to induce them to obey Him — how could we prove His infinite benevolence?
It is true, that the punishment announced in the Scriptures against the wicked is in the highest degree terrible. The mere thought of an immortal spirit lost forever is inconceivably dreadful. But it should be remembered that the sin against which this penalty is threatened is . . .
a terrible evil,
an infinite evil,
an evil that threatens . . .
the overthrow of God’s righteous government,
the annihilation of His authority, and
the destruction of His moral universe.
Sin is a foe, which, if allowed to exert its full force, and send out all its destructive influences, would defeat the benevolent designs of God, and involve the whole universe in one general ruin. This evil must, therefore, from the very necessity of the case, be held in check by the strongest barriers that omnipotence can raise. It must be crushed by the most potent forces that can be brought against it. The honor of God,
the stability of His government, and
the interests of His obedient subjects, demand this.
Every man feels the importance, in human governments, of maintaining the majesty of law, and punishing transgressors. The welfare of society, the authority of the government, and a just regard to the rights of the innocent, require it. Now, if this must be done in limited and local communities, and where only temporal affairs and interests are involved — then how much more necessary is it that the authority of God’s government be sustained — a government that extends over millions of worlds, and that embraces within its sway the thoughts, motives and deeds, of countless myriads of subjects! In this connection, the inquiry presses itself upon our attention: If there is so much sin in that portion of God’s kingdom with which we are acquainted, notwithstanding the severity of the penalty of the law — what would be the effect, were the penalty removed? Suppose, for a moment, that there were no restraining influences arising from the fear of the dreadful consequences of evil — have we not reason to believe, from the present moral condition of mankind, that wickedness would greatly increase, and the authority of God be, to a greater extent than it now is, set at defiance?
We have given prominence, in the views already advanced, to the power of the divine love; but we would not overlook the fact, that there is such a principle as divine justice. We may delight ourselves with the contemplation of the beauties and glories of the heavenly world — but we would not keep out of sight the great truth, that righteousness and judgment are the foundation of God’s throne! The next point deserving of our attention is the
Every angel in Heaven,
every inhabitant of earth,
the millions of beings that people the worlds that are above and around us —
are all subjects of the divine authority. "His kingdom rules over all." Every human mind is conscious that it is subject to the requisitions of law. This consciousness it cannot shake off. It is a part of its nature. It is as indestructible as its own being. The sense of right and wrong that is planted in every breast, the obligation under which one feels to follow the dictates of an enlightened conscience, the self-approbation that flows from right conduct, and the remorse that the transgressor experiences — all spring from this government.
If a person follows a wicked course of conduct, it is not necessary to bring him to a formal trial, in order that the ends of justice may be attained. He is arrested by his own conscience, is summoned before a judge within his own bosom, is tried by a jury impelled from his sense of right and justice, and condemned to the loss of peace of mind and the favor of Heaven. And reason teaches us that the power of this internal, self-working government, is felt by every intelligent being in the universe. No angel is so exalted as to be beyond its influence, and no being has fallen so low as to have had its lineaments effaced from his memory. The principle termed conscience, which is planted in every soul, is the viceroy of Heaven’s King, appointed to guide the subject in the path of duty, to warn him of danger, and to enable him to secure the high rewards that are promised to the obedient.
We speak of this government as coextensive with God’s moral kingdom; but this language, obviously, fails to convey to our minds adequate conceptions either of the government or of the kingdom over which it is established; for modern science has thrown open to us an extent of empire that is beyond the grasp of the mightiest and loftiest of human intellects. With the aid of telescopic power, we discover that immensity is crowded with worlds and systems, of which, before, we had no knowledge; and that this earth, instead of being a central and important portion of God’s dominions, to which all that is visible in the heavens is tributary and secondary — is, in fact, but one amid myriads of worlds, which vastly surpass it in magnificence and splendor. We discover that the universe is of such an extent that this earth, with its islands, continents and oceans, is but a speck — a speck, the loss of which would be no more felt than the fall of a leaf in a vast forest, or the removal of a single grain of sand from the sea-shore. In our attempts to comprehend the extent of this empire, we are not only utterly baffled — but we perceive it stretching away, in every direction, towards a mysterious infinity; and the impression is made upon the mind, that it is absolutely boundless! The idea has been advanced, that it may be the Creator’s design to excite the wonder, and sustain the adoration, of His subjects, by views of the magnitude of a kingdom the boundaries of which no finite mind will ever reach! An eloquent writer has said that there is "an unsealed barrier, beyond which no power, either of eye or of telescope, shall ever carry us; that, on the other side, there is a height, and depth, and length, and breadth, to which the whole of this concave and visible firmament dwindles into the insignificance of an atom! And though all which the mind of man can take in, or his imagination grasp at, were swept away — there might still remain as ample a field, over which the Divinity might expatiate, and which He might have peopled with innumerable worlds! Though this earth were to be burned up, though the trumpet of its dissolution were sounded, though yon sky were to pass away as a scroll, and every visible glory which the finger of Divinity has inscribed on it were to be put out forever — an event so awful to us, and to every world in our vicinity, by which so many suns would be extinguished, and so many varied scenes of life and of population would rush into forgetfulness — what is it in the high scale of the Almighty’s workmanship? — a mere shred, which, though scattered into nothing, would leave the universe of God one entire scene of greatness and of majesty!"
If such is the immensity of the Creator’s dominions — an immensity so vast that the solitude created by the destruction of all that is visible would be but a small, unoccupied point, to the infinite mind of God. If the innumerable galaxies consist of clusters of stars, and those stars swell to the magnitude of brilliant suns, and those suns present themselves to our view as the central orbs of vast planetary systems, that are filled with an innumerable population — then what must be the grandeur of that divine government, which spreads its protecting shield over so vast an empire, and requires the homage and services of the countless myriads of its inhabitants!
What must be the attributes of that monarch, who, while presiding over such a kingdom, and taking within his comprehensive grasp the interests of various ranks of intelligences, as numerous, perhaps, as the worlds around us — and at the same time can notice . . .
every thought that enters my mind,
every motive that influences my conduct, and
every circumstance that contributes to form my character,
and decide my destiny! An administration thus universal, and embodying the eternal principles of right, justice and benevolence, must be in the highest degree powerful and glorious!
Although no physical forces can enter into its operations — yet it has a moral power, a divine energy, that is felt in every part of the habitable universe. All the influence of the divine character, and the force of the divine authority, are infused into it, and are among its constituent elements. It is penetrated and permeated by the infinite attributes of the Deity, and must partake of the power that belongs to God. It is a revelation and embodiment of the moral qualities of the Deity, just as the material universe is a revelation and embodiment of the divine omnipotence. Its chief force is derived directly from the character of its author. To aid us in conceiving of the moral power of the Supreme Intelligence, we need only reflect upon the capabilities for exerting influence with which even his finite creatures are endowed.
Every human being is so constituted that he cannot fail to send forth an influence. While he is a focus towards which the power from all other beings converges, there emanates from him a moral force that reaches, for anything we can tell, the utmost boundaries of social existence. Though man is finite and dependent — the creature of yesterday — still, he cannot isolate himself. The power inherent in his being streams forth from him, as light pours from the sun, or heat from the internal fire of the earth. He is, in one sense, a sovereign who cannot abdicate. He is a force for evil or good, in the moral universe, which cannot be annihilated. Every action that he performs lives — becomes an imperishable monument. Every word he utters goes forth as a winged messenger, upon an immortal mission. Every thought leaves an indelible impression upon the universe. In remarking upon this subject, a distinguished writer says, "It is as if each man had his foot upon the point where ten thousand telegraphic wires meet from every part of the universe, and he were able with each volition to send abroad an influence along these wires, so as to reach every created being in Heaven and in earth. It is as if we were linked to every created being by a golden chain, and every pulsation of our heart, or movement of our mind, modified the pulsation of every other heart, and the movements of every other intellect."
Now, if such be the power of a creature — then what must be the power of an infinite Creator? If such are the relations that finite beings sustain to each other, and the force that they necessarily exert one upon another — if there are lines of influence passing between them, as rays of light pass from star to star, or sun to sun, intersecting each other at almost every point — then what must be the moral power that flows from the Creator to his creatures — from him in whom "we live and move and have our being"?
United as we are to the moral Governor of the universe by ten thousand ties; dependent upon him for every benefit that we receive — our obligations increasing with every new manifestation of his kindness, and every day’s experience of his love. We cannot but feel the influence of his character, and perceive the mighty moral forces that are inherent in his government. And as, from age to age, blessings continue to flow from his administration, its power must continue to increase; and since the period can never arrive when the creature will cease to be dependent upon the bounty of the Creator, it follows that the moral power of this government will never cease to increase. It must continue to augment throughout eternity. But who can describe, or even conceive of the glory of this divine government, that throws its luster upon every world, and fills immensity with its splendors? When its grand purposes shall have been accomplished, the sublime spectacle will be presented of a universe crowded with loyal and adoring subjects. From every world will ascend, to the infinite Sovereign, anthems of praise, and the incense of holy worship. Every planet will glitter with temples, whose lofty architecture, and splendid proportions, and costly decorations, will indicate the prevalence of devotion, and the homage that is rendered to the divine authority. And if we are so happy as to reach the heavenly world, the first object upon which the eye will rest will be "the great white throne." And as we advance from one stage of progress to another, and new scenes open before the mind — this throne will appear, as it did to the apostle John, rising in its splendor, conspicuous above every other object.
Wherever we may wander, in whatever duties we may be engaged, or whatever studies or pleasures may occupy us, we shall never lose sight of the throne. It will stand forever, to remind us that we are under authority — that amid our greatest enjoyments and highest honors, we yet owe allegiance to an infinite Sovereign, and are subject to the laws of him whose "dominion is an everlasting dominion." It will stand as the eternal bulwark of the holiness and happiness of God’s empire, and the pledge that the rewards of Heaven are immortal!