Vs. 6-11.—The "sea of glass before the throne" is a symbol taken from the "brazen sea" in the temple, in which priests and victims were to be washed. (Exod. xxx. 18; 1 Kings vii. 23.) This sea represents the same thing as the "fountain opened," (Zech. xiii. 1,) which denotes the atoning and cleansing blood of Christ. (Ch. vii. 14.) All who offer "spiritual sacrifices, acceptable to God," must first be washed; for the "Lord had respect to Abel" first, and then to his "offering," (Gen. iv. 4.)—Next, John saw "four beasts." The translation here is faulty, as noticed by many expositors. Different words in the original Greek,—not only different, but in some respects opposite in signification, ought not to be rendered by the same English word; for this tends to mislead the unlearned leader. He is thus bewildered instead of being enlightened. There are several beasts besides these, introduced as instructive symbols in this book. Two are mentioned in ch. xiii. 1, 11, altogether different from these,—so different as to be antagonistic. Instead of "beasts," they should have been called "animals" or "living beings;" for even the phrase "living creatures" hardly covers or conveys the whole import of the Greek word. The position of these "four animals" is worthy of special notice:—"in the midst of the throne, and round about the throne." How can this be? Well, if the "seats" and the "elders" occupying them are "round about the throne," in a segment of a circle, as viewed by John, then it will be readily perceived that the "animals" seen from the same quarter would appear to him as occupying a space forming a smaller segment of a circle between the elders and the throne. Thus we have the relative positions, (a) the throne, (b) the "four animals" next to the throne, and lastly, (c) the "four and twenty elders." The places occupied by these several parties are pregnant with scriptural instruction, as may appear when we come to the latter part of ch. 6.
In the mean time, what do these "four animals" represent? Not the adorable Trinity, as some learned men have imagined; nor holy angels, as more learned men have supposed and laboured to prove. These "animals" are worshippers; (v. 8,) therefore they are not the Object of worship. They are culpably blind who mistake the creature for the Creator. (Rom. i. 25.) Other expositors have attempted, with greater plausibility, but no better success, to prove these animals to be symbolical of angels. For this purpose, reference has been made to Isaiah's vision of the seraphims, (ch. vi. 2,) and also to the "four living creatures" which appeared in vision to Ezekiel, (i. 5-10.) The identity of John's "animals" and Ezekiel's "living creatures" is argued especially from their number, "four," and their "faces" being the same. To the thoughtful and unbiased reader it is sufficient to reply,—that John's "animals" acknowledge themselves to have been redeemed by the blood of the Lamb, (ch. v. 8, 9,) an expression which is inapplicable to angels. As the "four and twenty elders" and the "four animals" comprise the whole company of the redeemed, as distinguished from the higher and lower orders of God's worshippers, (ch. v. 8-14,) and as the "elders" represent the whole church, it would seem to be reasonable to suppose, that these "animals" are the symbols of the gospel ministry. And to this agree their functions as exercised in the farther developments of this book, as we shall see.
One plausible objection to this interpretation is grounded on the fact that their "faces" are the same as those of Ezekiel's angels,—"of an ox, or young calf, of a lion, of a man, and of an eagle." But each of the "cherubims" had "four faces" whereas these "animals" have but one face each. Nor ought it to be thought incongruous that faithful ministers are represented as possessing some of the properties of holy angels, when we find them called by the same name: (ch. i. 20;) and also, when we find the Master directing them to imitate and emulate holy angels in their services. (Matt. vi. 10; Ps. ciii. 20, 21.) These "animals," emblematical of the gospel ministry, are in number "four," answerable to the universality of their mission into the four quarters of the earth,—"all the world." (Matt, xxviii. 19; Mark, xvi. 15.) So the "four winds," (ch. vii. 1,) mean all winds. As the "lion, which is the strongest among beasts, and turneth not away for any," is distinguished for courage and magnanimity; so, as a symbol, it represents a ministry of courageous and heroic spirit. Luther in continental, and Knox in insular Europe, may be named as displaying this prominent feature of ministerial character. The "calf" or young ox, symbolizes "patient continuance in well-doing" amidst trials, such as "cruel mockings," etc. The "face as a man" indicates sagacity, "Christian prudence," together with active sympathy. The "flying eagle" is emblematical of penetration and discrimination,—ability to teach others," from a spiritual insight into the divine character and purposes,—an experimental acquaintance with "the God of glory." All these properties are not to be supposed ordinarily in any one minister, but as distributed among the ministry at large,—"according to the measure of the gift of Christ,"—the Holy Spirit "dividing to every man severally as he will." (Eph. iv. 7; 1 Cor. xii. 11.) It may be remarked, that in some cases all these properties may be discerned in great measure in the same individual. In the gifts and grace of the apostle Paul, may be discovered the boldness of the lion, the patience of the ox, the compassion of the man, and the soaring flight of the eagle. Our covenant God endows his servants for the service to which he calls them, always making good the promise,—"As thy days, so shall thy strength be." The "six wings," of course, are expressive of the activity of the ministry,—"in season, out of season," emulating the heavenly seraphims in serving the same Lord. They were "full of eyes before, behind, within." They are to "take heed to themselves, and to the ministry which they have received in the Lord, that they fulfil it." (Col. iv. 17; 1 Tim. iv. 16.) They are to regard the operation of God's hand in providence, so as to "have understanding of the times, and know what Israel ought to do." (1 Chron. xii. 32.) They are to "try the spirits whether they are of God;" and "after the first and second admonition, to reject heretics." (Tit. iii. 10.) They are to "oversee the flock," (Acts xx. 28;) and to "watch for souls, as they that must give account" to the Master. (Heb. xiii. 17.) And we may say with Paul,—"Who is sufficient for these things?" Modern prelates, who arrogate to themselves the exclusive use of the Scriptural official name "BISHOP," generally manifest that they are only bishops, (two-eyed) and not the many-eyed servants of Christ, symbolized by the "four animals" of our text, or the "overseeing elders" charged at Miletus by the apostle Paul. (Acts xx. 17.) "While these men slept, the enemy sowed tares."—In direct acts of worship, these "animals,"—the ministers, take the lead, answerable to another official name,—"guides, in things pertaining to God." (Heb. xiii. 7; [Greek] v. 1.) They are, as well expressed by another phrase, the "sworn expounders of God's word," and authoritative rulers in his house. Destitute of legislative power, which in ecclesiastical affairs pertains to Christ alone; they are the authorized administrators of all the laws by which his household is to be governed. (Heb. xiii. 7, 17.)—The language of adoration here is the same uttered by the seraphim. (Isa. vi. 3) The "holiness" of God is that adorable character which is most attractive to holy angels and redeemed sinners, being the principal feature of the divine image reflected by themselves. (Matt. xxv. 31; Jude 14; 1 John iii. 2.) The glorious Being seen by John, as sitting on a throne, is the same who was seen by Isaiah, (vi. 1;) and precisely in the same attitude; but called by different names. By Isaiah he is denominated "the Lord of Hosts,"—by John, "the Lord God Almighty." The context proves,—especially ch. v. 1; that John in vision contemplated God in the person of the Father; whereas we are assured, in John xii. 41, that Isaiah saw him in the person of the Son. Thus we may understand our Lord's words addressed to Philip, (John xiv. 9.) "He that hath seen me hath seen the father." (See Heb. i. 8; Col. i. 15.)
Led by the "four animals,"—the ministry of reconciliation; the "four and twenty elders," representing all the redeemed of mankind, "fall down before him that sat on the throne" in prostrate adoration of that glorious Being whose "eternal power and Godhead" are demonstrated in the volume of creation. We are thus taught that motives to acceptable worship of God are primarily to be found in the perfections of his nature as our beneficent Creator,—perfections possessed by him in essential character, independently of all his works of creation and redemption. His "worthiness" of worship is inherent in himself, but outwardly manifested to intelligent creatures by the work of creation, of which he is the first Cause and the last End,—the efficient and final Cause. This doctrine, understood by the intellect and unbraced in the heart, would greatly tend to "hide pride from man." (Job xxxiii. 17.) Aside from the doctrine of the "cross," which is still counted "foolishness" by our modern self-styled "philosophers, psychologists and freethinkers;" there is enough here revealed of this eternal One to humble the "proud looks and haughty hearts" of these "enemies of the King." Without repentance, "he that made them will not have mercy on them; and he that formed them will show them no favour;" for notwithstanding their pride of superior intellect, he whose judgment is according to truth, has pronounced them a "people of no understanding." (Isa. xxvii. 11.) It is no disparagement to those in places of highest earthly dignity, as David; nor to the wisest of all men, as Solomon: to "cast their crowns before the throne" of this only universal Monarch; saying, "Thou art worthy, O Lord, to receive glory and honor and power; for thou hast created all things, and for thy pleasure they are and were created;" "and let the whole earth be filled with his glory." (Ps. lxxii. 19.)
CHAPTER VI.
1. And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.
Verse 1.—The dividing of the books of Scripture into chapters and verses is not by inspiration. Fallible men have used their discretion in this respect, as they still do, by parceling chapters into sections, paragraphs, &c. And so, although we have passed to another chapter, the vision is the same. The inspired penman had looked upon the great King surrounded by part of his retinue. In earnest expectation of farther discoveries, he beheld "in the right hand of him that sat on the throne a book written within and on the back side," (or outside, as in some copies.) The book was "sealed with seven seals." This volume was in the form of a roll, as the word volume signifies. The form of a book is determined by the kind of material on which one writes. This has consisted of great variety in the successive ages of the world. The first of which we have any notice in history is stone. When Job, in his affliction, was sustained by faith in the promised Redeemer; and when he would emphasize and transmit an expression of that faith to future generations; he thought of the nearest expedient familiar to his mind:—"Oh that my words were now written.... that they were graven with an iron pen.... in the rock forever," (Job xix. 23, 24.) On the same material the law was written at Horeb, (Exod. xxiv. 12.) No doubt this was the usual method of recording events in Egypt in the time of Joseph, as the word "hieroglyphics" or sacred sculpture, appears to imply. Next, it appears that the inside bark of trees was used for this purpose, as of birch, which has a natural tendency to curl or roll together when dry. Hence the word library, and volume, or rolled bark. The royal archives, or "house of the rolls," is thus explained, (Ezra. vi. 1.) "Vellum," or dressed skins of beasts, appears to have been next used; then linen and cotton; and as now put through a chemical process, these are the material in most common use at the present day. Thus contemplating the symbol in the text, we may trace in our thoughts the gradual advancement of this department of science and the mechanic arts. The second stage of progress had been reached in John's time, from stone to the bark of timber. The "book" appears to have been of cylindrical form, but whether in one piece or in seven separate pieces, revolving on a common axis, it is not easy nor perhaps important to determine. It is of much greater importance to know that the "book" is emblematical of the decrees of God. This will appear by comparing Psalm xl. 7, where we find the same symbol employed to represent the record of covenant agreement or stipulation between the Father and the Son, and to which our Saviour appeals as evidence in his case. (Heb. x. 7.) While the symbol may be safely considered as involving all the purposes of God; it signifies here more especially the following part of the Apocalypse, containing, as it were, a transcript from the great original.—"Seals" are for security and secrecy. Both may be included in the case. And indeed their being "seven" in number—a number of perfection, would seem to confirm this two-fold meaning. The sealed book, symbolical of the decrees of God, comprehending all events of all time, teaches us the doctrine expressed in plain words thus:—"Known unto God are all his works from the beginning of the world," (Acts xv. 18.) The complex symbol also teaches more forcibly than in words,—"My counsel shall stand, and I will do all my pleasure," (Is, xlvi. 10.) Some have suggested a little change in the punctuation. Instead of placing the comma, after the word "side," place it after the word "within," the meaning would then be, that the "book was written only on one side, namely on the side within." We do not accept the suggestion. The reason is sufficient for its rejection, that the material in the time of the apostle, was too costly to leave one-half of it blank; and here our divine Lord "speaks to us of heavenly things" through the medium of earthly things with which we are familiar.
2. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?
3. And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.