14. And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.
Vs. 13,14.—In addition to angels and men, we have here enumerated "every creature" in the whole vast universe, co-operating in the worship of the two divine Persons as associated in concerting and executing the plan of redemption. Thus the "host of heaven" and all inferior creatures according to their several capacities unite in ascribing "blessing, and honor, and glory, and power, unto him that sitteth upon the throne, and unto the Lamb for ever and ever." And we may say with Nehemiah,—They are both "exalted above all blessing and praise." (Neh. ix. 5.) Fallen angels and reprobate men are excluded, from the nature of the case, and by the unalterable laws of the moral government of the Most High, from any participation in this service. (Ps. cx. 1; 1 Cor. xv. 24, 25; Luke xix. 27.)—Can any one who denies the supreme deity of the Lord Jesus, or who refuses to worship him, ever join the society of these worshippers? Or, supposing the possibility of their admission, could they be otherwise than miserable? O the "blasphemy of them who say they are Jews!"—This is one of the sublime doxologies framed by the Holy Spirit, for the use of all creatures on special occasions, but not to be abused by "vain repetitions" as by Papists and Prelates. The like specimens of the "high praises of the Lord" we have in Ps. lxix. 34.—As the three ranks of worshippers here presented in vision to John, beautifully harmonize in holy exercises, each in its appropriate sphere; so the "animals and elders,"—the rulers and ruled of the church, take precedence of all others in acts of solemn worship, and also close the solemn service, saying,—"Amen."
The "sealed book" being delivered by the Father into the possession of the Mediator, the whole creation awaits with confidence and joy the development of the counsels of God, as they may affect the destinies of his redeemed people. The "Lamb has prevailed to open the book," and his established character is sufficient guarantee for success in accomplishing the responsible work assigned him by his Father. This feeling of confidence is expressed by the worshippers, not only by the matter of their praise, but also by the closing word, "amen;" which word is expressive of their "desires and assurance to be heard."
CHAPTER VI.
1. And I saw when the Lamb opened one of the seals; and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see.
2. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.
Vs. 1, 2.—The apostle "saw when the Lamb" proceeded to disclose the contents of the book by breaking the seals in regular succession. It is not requisite to suppose that each of the seals covers an exactly equal part of the roll. These parts may be quite different in quantity or length. It is obvious, however, that upon the breaking of any one seal, that part of the roll which the seal was intended to cover, would be disclosed to a spectator's view,—the whole of such part and no more. We shall find as we advance that the several parts of this book are in fact very different in extent. When the seventh and last seal is opened, the whole contents of the book must of course be disclosed: and it will appear that the last of the seals contained a much greater part of the roll than any of the others. To a superficial reader this may be apparent from the circumstance that within the compass of this short chapter, six of the seals exhibit their contents.
By the most learned and sober divines the first six seals are considered as disclosing the events which transpired from the time of the apostle John till the overthrow of pagan idolatry in the Roman empire and the accession of Constantine.
Let us consider the contents of these seals in order: Upon the opening "of one of the seals," the first of course, "one of the four animals" with a voice like "thunder, said, Come and see." This was the animal like a "lion," emblematical of those bold and dauntless servants of Christ who took their life in their hand and "went every where preaching the word," (Acts viii. 4.) Many expositors, of secular notions and affinities, imagine that some one of the Roman emperors is to be understood as represented by him who rides on the white horse,—Vespasian, Titus, or Trajan. To name such figments is enough to confute them in the mind of such as have spiritual discernment. "White" is not the divinely chosen symbol of bloody warriors or persecutors. It is most frequently the emblem of purity, legal or moral. (Matt. xvii. 2; Rev. iii. 4, 5.) "White horse" may represent the gospel, the Covenant of Grace or the church. In this "chariot," (Song iii. 9,) or upon this horse, as it were, Christ, "the captain of salvation" in apostolic times, "went forth conquering, and to conquer." Much opposition from Jews and Gentiles was raised against his gospel, especially upon his exaltation to his mediatorial throne: but the opening of this seal discloses the Father's purpose to bear out his Son in extending his rightful conquests. (Isa. xlii. 4.) "The Lord gave the word; great was the company of those that published it." (Ps. lxviii. 11.) The "bow and the crown" as symbols, combine the military and regal character of Christ, indicating his victories and succeeding exaltation. He shall wound the heads over the large earth; therefore shall he lift up the head. (Ps. cx. 6.) He is the "Prince of peace," and the primary object of his mission by the Father is, to establish "truth and meekness and righteousness" in the earth. Yet he is a "Lamb," but a Lamb that makes war; and "in righteousness he doth judge and make war." (ch. xix. 11.) In this last cited text we have an irrefragable proof of the correctness of our interpretation of the symbols under the first seal. The rider's name is, "The Word of God," (v. 13.)